0 


Digitized  by  the  Internet  Archive 
in  2019  with  funding  from 
Princeton  Theological  Seminary  Library 


https://archive.org/details/studyofvocabularOOpars 


N/ 


'*(/ 


THE  CATHOLIC  UNIVERSITY  OF  AMERICA 

PATRISTIC  STUDIES 
VOL.  Ill 


A  STUDY  OF  THE  VOCABULARY  AND 
RHETORIC  OF  THE  LETTERS 
OF  SAINT  AUGUSTINE 


91  Dissertation 


* 

<*r- 


m 

Hi 


SUBMITTED  TO  THE  FACULTY  OF  LETTERS  OF  THE  CATHOLIC  UNIVERSITY 
OF  AMERICA  IN  PARTIAL  FULFILLMENT  OF  THE  REQUIREMENTS 
FOR  THE  DEGREE  OF  DOCTOR  OF  PHILOSOPHY 


* 


BY 


SISTER  WILFRID  PARSONS,  A.  M. 
(Of  the  Sisters  of  Notre  Dame  of  Namur) 


THE  CATHOLIC  UNIVERSITY  OF  AMERICA 
WASHINGTON,  D.  C. 

1923 


V 


APR  5  1929 
^SOGWAL  SEM^ 


THE  CATHOLIC  UNIVERSITY  OF  AMERICA 


PATRISTIC  STUDIES 

t 

VOL.  Ill 


A  STUDY  OF  THE  VOCABULARY  AND 
RHETORIC  OF  THE  LETTERS 
OF  SAINT  AUGUSTINE 


a  snesntation 

SUBMITTED  TO  THE  FACULTY  OF  LETTERS  OF  THE  CATHOLIC  UNIVERSITY 
OF  AMERICA  IN  PARTIAL  FULFILLMENT  OF  THE  REQUIREMENTS 
FOR  THE  DEGREE  OF  DOCTOR  OF  PHILOSOPHY 


T 

SISTER  WILFRID  PARSONS,  A.  M. 


(Of  the  Sisters  of  Notre  Dame  of  Namur) 


THE  CATHOLIC  UNIVERSITY  OF  AMERICA 
Washington,  D.  C. 

1923 


V 


SELECT  BIBLIOGRAPHY. 


I.  Texts  and  Translations. 

S.  Aureli  Augustini  Opera  Omnia.  Paris,  1SS6  (in  Migne:  Patrologia 
Latina,  Vol.  33). 

Goldbacher,  A.,  Sancti  Aureli  Augustini  Hipponiensis  Episcopi  Epistulae. 
Vienna,  1895-1911.  (In  Tempsky,  F.,  Corpus  Scriptorum  Ecclesiasti- 
corum  Latinorum,  Vols.  34,  1,  2;  44,  57.) 

Schaff,  P.,  A  select  Library  of  the  Nicene  and  Post-Nicene  Fathers  of  the 
Christian  Church,  Vol.  I.  Buffalo,  1887-1893. 

II.  Life  and  Times  of  St.  Augustine. 

Bollandistes,  Les,  Bibliotheca  Hagiographica  Latina.  Brussels,  1898-1901. 
(Vol.  125,  8.) 

Bouchier,  E.  S.,  Life  and  Letters  in  Roman  Africa.  Oxford,  1913. 

Glover,  T.  R.,  Life  and  Letters  in  the  Fourth  Century.  Cambridge,  1901. 
Gibb  and  Montgomery,  Confessions  of  St.  Augustine.  Cambridge,  1908. 

Hatzfeld,  A.,  Saint  Augustin  (Les  Saints,  II).  3rd  ed.,  Paris,  1897. 
Hertling,  G.  von,  Augustin.  Mainz,  1902. 

Leclercq,  H.,  L’Afrique  Cliretienne.  Paris,  1904. 

Rogers,  M.,  L’Enseignement  des  Lettres  Classiques  d’Ausone  a  Alcuin. 
Thhse,  Paris,  1908. 

Tillemont,,  Lenain  de,  Memoires  pour  servir  h  PHistoire  Ecclesiastique. 
Vol.  13,  Vie  de  S.  Augustin.  Paris,  1710. 

Weiskotten,  H.,  Vita  S.  Augustini  scripta  a  Possidio  Episcopo.  Oxford, 

1919. 

III.  Works  on  Language  and  Literature. 

Appel,  E.,  Exegetisch-kritische  Beitrage  zu  Corippus.  Munich,  1904. 
Bayard,  L.,  Le  Latin  de  S.  Cyprien.  Paris,  1902. 

Bardenheuer,  O.,  Geschichte  der  altchristlichen  Literatur.  Freiburg  im 
Breisgau,  1912. 

Bardenheuer,  O.,  Patrologie.  Freiburg,  1910. 

Bonnet,  M.,  Le  Latin  de  Gr6goire  de  Tours.  Paris,  1890. 

Brenous,  Etude  sur  les  Hellenismes  dans  la  Syntaxe  Latine.  Paris,  1895. 

Campbell,  J.  M.,  The  Influence  of  the  Second  Sophistic  on  the  Panegyrical 
Sermons  of  St.  Basil,  the  Great.  The  Catholic  University  of  America 
Patristic  Studies  (in  press). 

Cooper,  F.  T.,  Word  Formation  in  the  Roman  Sermo  Plebeius.  New  York, 
1895. 

Degenhart,  F.,  Studien  zu  Julianus  Pomerius.  Eichstatt,  1905. 

De  Labriolle,  P.,  Histoire  de  la  Litterature  Latine  Chr^tienne.  Paris,  1920. 
Delachaux,  A.,  La  Latinitd  d’Ausone.  Neuchatel,  1909. 

Draeger,  A.,  Historisohe  Syntax  der  Lateinischen  Sprache.  Leipzig,  1878. 

Ernout,  A.,  Les  Elements  Dialectaux  du  Vocabulaire  Latin.  Paris,  1909. 

Freund,  W.,  Triennium  Philologicum.  Leipzig,  1882. 

Goelzer,  H.,  ( 1 )  Etude  Lexicographique  et  Grammaticale  de  la  Latinit6  de 
S.  Jerome.  Paris,  1884. 


ill 


IV 


Goelzer,  H.,  (2)  Le  Latin  de  S.  Avit.  Paris,  1909. 

Grandgent,  C.  H.,  Introduction  to  Vulgar  Latin.  Boston,  1907. 

Haberda,  A.,  Meletemata  Serviana.  Brunn,  1895. 

Harendza,  G.,  De  oratorio  genere  dicendi  quo  Hieronymus  in  Epistulis 
usus  sit.  Warsaw,  1905. 

Hatfield,  A.,  A  Study  of  Juvencus.  Bonn,  1890. 

Hoppe,  H.,  De  Sermone  Tertullianeo.  Marburg,  1897. 

Jebb,  R.  C.,  Attic  Orators  from  Antiphon  to  Isaeus..  London,  1893. 
Juret,  Etude  Grammaticale  sur  le  Latin  de  Filastrius.  Erlangen,  1904. 

Kaulen,  F.,  Sprachliches  Handbuch  zur  biblischen  Vulgata.  Freiburg, 
1904. 

Koffmane,  G.,  Geschichte  des  Kirchenlateins.  Breslau,  1881. 
Krebs-Schmalz,  Antibarbarus  der  Lateinischen  Sprache.  Basel,  1905. 

Lease,  E.  B.,  A  Syntactic,  Stylistic  and  Metrical  Study  of  Prudentius. 
Baltimore,  1895. 

Limburg,  H.,  Quo  iure  Lactantius  appellatur  Cicero  Christianus.  Mon- 
astir,  1896. 

M6ridier,  L.,  La  Seconde  Sophistique.  Paris,  1906. 

Moore,  C.  H.,  Julius  Firmicus  Maternus.  Munich,  1896. 

Mueller,  M.,  De  Apollinaris  Sidonii  latinitate  observationes  ad  etymolo- 
giam,  syntaxim,  vocabulorum  apparatum  spectantes.  Halle,  1888. 

Neue-Wagener,  Formenlehre  der  Lateinischen  Sprache.  Leipzig,  1902-1905. 
Norden,  E.,  Die  Antike  Kunstprosa.  Leipzig,  1909. 

Puech,  A.,  Prudence:  Etude  sur  la  Po6sie  Latine  Chretienne.  Paris,  1888. 

Quillacq,  J.  A.,  Quomodo  Latina  Lingua  usus  sit  S.  Hilarius.  Tours,  1903. 

RSgnier,  A.,  De  la  Latinit6  des  Sermons  de  S.  Augustin.  Paris,  1S86. 
Ronsch,  H.,  I  tala  und  Vulgata.  Marburg,  1869. 

Sapir,  E.,  Language.  New  York,  1921. 

Schanz,  M.,  Romische  Liter aturgeschichte.  Munich,  1920. 

Sittl,  K.,  Lokale  Verschiedenheiten  der  Lateinischen  Sprache.  Erlangen, 
1882. 

Stix,  J.,  Zum  Gebrauch  des  HI.  Hilarius  von  Poitiers  in  seiner  Schrift  de 
Trinitate.  Rottweill,  1891. 

Stolz-Schmalz,  Lateinische  Granmnatik.  Munich,  1901. 

Trahey,  J.,  De  Sermone  Ennodiano.  Notre  Dame,  Ind.,  1904. 

Villemain,  M.,  Tableau  de  PEloquence  Chretienne  au  IVe  SRcle.  Paris, 
1849. 

Volkmann-Hammer-Gleditsch,  Rhetorik  und  Metrik.  Munich,  1901. 
Volkmann,  R.,  Die  Rhetorik  der  Griechen  und  Romer.  Leipzig,  18S5. 

Weissenbach,  J.,  De  Eloquentia  Patrum.  Augsburg,  1775. 

Werner,  F.,  Die  Latinitat  der  Getica  des  Jordanes.  Halle,  190S. 

Zink,  M.,  Der  Mytholog  Fulgentius.  Wurzburg,  1867. 

Zurek,  J.,  De  S.  S.  Augustini  Praeceptis  Rhetoricis.  Vienna,  1904. 

(All  citations  in  the  course  of  this  dissertation  will  be  made  by  author 
and  page  only.) 


CHRONOLOGY. 


Augustine’s  Life. 

354.  Nov.  13,  Augustine  born  at 
Tagaste. 

Studied  the  rudiments  at 
Tagaste ;  grammar  and 
rhetoric  at  Madaura. 

370.  Returned  to  Tagaste. 

371.  Death  of  his  father  Patricius. 

Augustine  went  to  Carthage 
to  continue  his  studies. 

372.  Birth  of  Adeodatus. 
Augustine  became  a  Mani- 

chaean. 

373.  Read  Cicero’s  Hortensius. 

374.  Returned  to  Tagaste,  taught 

rhetoric. 


383.  Went  to  Rome  to  teach  rhet¬ 

oric. 

384.  Went  to  Milan  to  teach 
rhetoric. 

386.  His  conversion  and  retire¬ 

ment  to  Cassiciacum. 

387.  His  baptism,  April  24. 

Death  of  St.  Monica. 

Death  of  Adeodatus. 

388.  Returned  to  Carthage. 
Returned  to  Tagaste. 

Wrote  treatise  on  Music. 

Sold  his  property  and  de¬ 
cided  on  a  monastic  life. 


391.  Ordained  priest. 

392.  Opened  attack  on  Manichaeans. 
394.  Opened  attack  on  Donatists. 


Contemporary  History. 
337-361.  Constantius  Emperor. 

360-363.  Julian  Emperor,  attempted 
to  restore  paganism. 

363- 364.  Jovian,  Emperor,  pro¬ 

claimed  universal  toleration. 
364.  Division  of  the  empire. 

364- 375.  Valentinian  I,  Emperor 

of  East. 

364-378.  Valens,  Emperor  of  the 
West. 

367-383.  Gratian  j  Emp.  of 

375-392.  Valentinian  II  ]  West 


376.  Visigoths  crossed  the  Danube. 

378.  Battle  of  Adrianople. 

378-388.  Theodosius  Emperor  of 
East. 

381.  Council  of  Constantinople. 

385.  Execution  of  Priscillian. 

t 

3S6-398.  Revolt  of  Gildo  in  Africa 


3S8-395.  Theodosius  sole  Emperor. 
3SS.  Massacre  of  Thessalonica. 
Penance  of  Theodosius. 
Christianity  declared  state 
religion. 

390.  Pagan  worship  forbidden  by 
law. 


394.  Edicts  against  heresy. 

395.  Death  of  Theodosius.  Division 

of  the  empire. 

Arcadius  Emperor  in  East. 
Honorius  Emperor  in  West. 
Revolt  of  Alaric  and  Visi¬ 
goths. 


V 


VI 


396.  Consecrated  bishop  of  Hippo 

by  Valerius. 

397.  Confessions  and  De  Trinitate. 

398.  Attended  Fourth  Council  of 

Carthage. 

400.  De  Catechizandis  Rudibus. 
401-415.  De  Genesi  ad  Literam. 
404.  Appealed  to  Caecilianus  for 
protection  against  Do- 
natists. 

411.  Attended  conference  of  Afri¬ 
can  bishops  with  Donatists. 


413-427.  De  Civitate  Dei. 

419.  Attended  Sixth  Council  of 

Carthage. 

420.  Works  against  Priscillianists. 
424.  Works  against  Semi-Pelagians 


426.  Augustine’s  successor  chosen. 
428.  The  Retractations. 

430.  Death  of  Augustine,  August 
28th. 


396.  Alaric  defeated  by  Stilicho  in 
Greece. 


406.  Barbarian  invasion  of  Gaul. 
40S.  Alaric  invaded  Italy.  Rome 
ransomed  at  a  heavy  price. 
408-450.  Theodosius  II,  eastern 
Emperor. 

409.  Invasion  of  Spain  by  Van¬ 

dals,  Alans  and  Suevi. 

410.  Sack  of  Rome  by  Alaric. 
Death  of  Alaric. 

413.  Revolt  and  death  of  Hera- 
clian  in  Africa. 

Several  usurpers  at  Rome. 


423-455.  Valentinian  III,  western 
Emperor. 

425.  Rivalry  of  Aetius  and  Boni¬ 
face. 

427.  Revolt  of  Count  Boniface. 

428.  Vandal  invasion  of  Africa. 
430.  Siege  of  Hippo. 

Desolation  of  Africa. 


Contemporary  Emperors.  Contemporary  Popes. 


337-361. 

Constantius. 

352-366. 

Liberius. 

360-363. 

Julian  the  Apostate. 

366-384. 

St. 

Damasus. 

363-364. 

Jovian. 

385-398. 

St. 

Siricius. 

364-375. 

Valentinian  I,  West. 

398-402. 

St. 

Anastasius  I. 

364-378. 

Valens,  East. 

402-417. 

St. 

Innocent  I. 

375-392. 

Gratian. 

417-418. 

St. 

Zozimus. 

375-392. 

Valentinian  II. 

418-422. 

St. 

Boniface  I. 

378-395. 

Theodosius  I. 

422-432. 

St. 

Celestine. 

395-409. 

Arcadius,  East. 

395-423. 

Honorius,  West. 

423-455. 

Valentinian  III,  West. 

TABLE  OF  CONTENTS. 


PAGE 

SELECT  BIB LIOGR  APHY . .  iii 

CHRONOLOGICAL  OUTLINE .  v 

CONTENTS  .  vii 

INTRODUCTION .  1 

HISTORICAL  INTRODUCTION .  4 

PART  I.— VOCABULARY 

CHAPTER  I.  DERIVATIVES. 

i.  Nouns  .  19 

n.  Adjectives  .  51 

hi.  Verbs  .  66 

iv.  Adverbs  .  76 

v.  Diminutives  .  86 

CHAPTER  II.  COMPOUNDS  .  92 

CHAPTER  III.  FOREIGN  LOAN-WORDS .  107 

CHAPTER  IV.  PECULIARITIES  OF  INFLECTION .  126 

CHAPTER  V.  SEMANTICS  .  140 

PART  II- STYLE 

CHAPTER  I.  TROPES  .  185 

CHAPTER  II.  FIGURES  OF  RHETORIC .  218 

CHAPTER  III.  FIGURES  OF  SPEECH .  226 

CONCLUSION  .  269 

GENERAL  INDEX .  279 

VITA  .  281 


vii 


1  l 

. 


I 


INTRODUCTION. 


Until  fairly  recently  the  attitude  of  classical  scholars  toward 
the  works  of  the  Christian  writers,  especially  the  Christian  Latin 
writers  had  been  one  of  contemptuous  neglect.  Manuals  of  litera¬ 
ture,  when  they  referred  to  patristic  writings  at  all,  assigned  them 
indiscriminately  and  disdainfully  to  the  “  Latin  of  the  Decadence,” 
while  the  few  scholars  who  ventured  to  make  studies  of  them 
offered  the  results  with  apologetic  explanations  of  their  purpose  in 
so  doing.  Late  Latin  was  generally  assumed  to  be  a  language 
abounding  in  barbarisms,  inflectional  errors  and  syntactical  mon¬ 
strosities,  a  degenerate  and  unworthy  successor  to  the  noble  and 
beautiful  language  of  the  classical  period. 

As  a  result  of  this  attitude,  which  was  based  on  inadequate 
knowledge,  a  rich  field  of  literary  research  was  left  untilled,  a  most 
interesting  phase  of  development  of  the  Latin  tongue  was  ignored, 
a  literature  capable  of  giving  joy  to  many  readers  by  its  originality 
and  spontaneity  was  left  untouched,  or  at  most  was  known  to  a 
few  theological  students  who  were  more  concerned  with  the  content 
than  with  the  form  of  what  they  read. 

Happily  the  awakening  has  come  in  our  own  time.  An  encour¬ 
aging  number  of  studies  of  the  Latinity  of  various  Christian 
writers  has  already  appeared  and  the  literature  of  the  subject  is 
growing  every  year.  Students  of  the  Latin  classics  are  learning 
that  it  is  as  far  from  the  truth  to  speak  of  all  late  Latin  as  “  low 
Latin  ”  or  “  decadent  Latin  ”  or  “  poor  Latin  ”  as  it  would  be  to 
refer  to  Plautus  and  Terence  as  rudimentary  Latin.  The  critic 
who  would  now  venture  to  decry  the  Latin  of  a  Jerome,  an  Am¬ 
brose  or  an  Augustine  because  it  is  not  the  Latin  of  a  Cicero,  a 
Caesar  or  a  Livy  might  with  as  fair  a  show  of  reason  condemn 
the  English  of  Thackeray,  Emerson  or  Kipling  because  it  differs 
from  the  language  of  Shakespeare  or  Milton.  No  one  denies  that 
the  Latin  of  the  Fathers  is  quite  different  from  that  of  the  Golden 
Age,  but  to  stigmatize  it  as  inferior  for  that  reason  is  to  show  that 
one  is  not  well  acquainted  with  it.  In  the  hands  of  writers  like 
Jerome  and  Augustine,  it  is  as  flexible  and  expressive  a  medium  as 
it  was  in  Cicero’s  time,  with  an  additional  richness  of  vocabulary 
lw  1 


2 


which  testifies  to  the  inherent  if  undeveloped  power  and  fertility 
of  the  language. 

Latin  did  not  then  become  or  begin  to  become  a  dead  language 
when  Christianity  supplanted  paganism ;  on  the  contrary,  from  the 
moribund  thing  it  was  under  the  later  pagan  writers,  it  received 
an  infusion  of  new  life  when  the  poets  and  apologists  of  the  new 
religion  began  to  use  it.  The  same  restoration  which  was  brought 
about  in  morality  was  also  effected  in  literature.1  If  the  rulers 
of  the  later  empire  had  been  as  successful  in  revivifying  their  poli¬ 
tical  organization,  this  literary  movement  might  have  been  some¬ 
thing  more  than  a  temporary  efflorescence ;  but  the  gradual  break¬ 
ing  up  of  the  Pax  Romana  had  its  inevitable  reaction  on  the 
development  of  language  and  literature. 

Of  the  three  periods  into  which  Latin  Literature  is  usually 
divided:  the  ante-classical,  the  classical,  and  the  post-classical,  the 
last  is  by  far  the  longest.  Beginning  with  the  reign  of  Hadrian, 
it  ended  only  with  the  literature  itself,  and  includes  many  pagan 
writers  as  well  as  all  the  Christian  authors.  Its  tendencies,  if 
more  various,  are  no  less  clearly  marked  than  are  those  of  the 
Silver  Age.  The  Romans  themselves  referred  to  the  new  style 
in  writing  as  the  Elocutio  Novella,  and  regarded  Eronto  and  Apu- 
leius  as  the  founders  of  it.  Freedom  from  the  stylistic  trammels 
of  previous  ages  was  its  ideal,  in  pursuit  of  which  an  extension  of 
the  Latin  vocabulary  and  an  emancipation  from  the  laws  of  peri¬ 
odic  structure  were  sought.  Always  a  concrete  and  straightfor¬ 
ward  language,  rich  in  verbal  forms,  but  singularly  poor  in  nouns, 
especially  abstract  nouns,  Latin  began  to  show  unsuspected  powers 
of  abstraction  and  subtlety,  qualities  which  made  it  invaluable  for 
the  purposes  of  Christian  apologetics. 

The  aim  of  the  present  dissertation  is  to  present  the  results  of  a 
study  of  the  Latinity  of  Augustine’s  Letters  as  it  is  shown  forth 
in  his  vocabulary  and  in  his  use  of  rhetorical  ornament.  No  refer¬ 
ence  will  be  made  to  his  syntax  which  is  to  form  the  subject  of  a 
separate  study.  Vocabulary  and  rhetoric  are  more  closely  related 
to  each  other  than  either  of  the  two  to  syntax,  hence  in  the  division 
of  the  subject,  made  necessary  by  the  voluminous  material,  these 
two  have  been  chosen  to  form  the  subject  of  one  dissertation. 

The  conclusions  offered  have  been  reached  by  the  statistical 
method.  The  text  followed  is  that  of  Goldbacher,  Vienna  1895- 


1  Goelzer  ( 1 ) ,  42. 


3 


1911,  in  the  Corpus  Scriptorum  Ecclesiasticorum  Latinornm. 
Citations  are  made  by  number  of  letter  and  paragraph.  In  the 
section  on  vocabulary,  the  references  given  are  complete  unless 
otherwise  noted.  Only  words  of  post-classical,  ecclesiastical,  or  late 
Latinity,  or  classical  words  of  rare  or  poetical  usage  are  given. 
The  following  abbreviations  and  expressions  are  used: 

p.  c.  =  post-classical,  i.  e.  not  used  before  117  A.  D.,  but  occur¬ 
ring  in  the  earlier  writers  of  the  period :  Apuleius,  Aulus 
Gellius,  etc. 

eccl.  =  ecclesiastical,  i.  e.  used  by  Christian  writers  only. 

late  =  words  used  by  pagan  as  well  as  Christian  writers  but  not 
occurring  before  the  rise  of  Church  Latin,  i.  e.  not  before 
Tertullian. 

The  author  desires  to  express  her  grateful  appreciation  of  the 
help  and  encouragement  given  by  Dr.  Roy  Joseph  Deferrari,  head 
of  the  Greek  and  Latin  departments  of  the  Catholic  University  of 
America,  who  suggested  the  subject  and  directed  its  preparation. 


HISTORICAL  INTRODUCTION. 


The  first  definite  appearance  of  a  Christian  Latin  literature  was 
sufficiently  late — not  until  the  latter  half  of  the  second  century 
A.  H.  Its  beginnings  are  shrouded  in  obscurity.  Tertullian  is 
credited  with  being  the  founder  of  it,  but  it  is  generally  admitted 
that  a  Latin  version  of  the  Scriptures,  or  at  least  of  part  of  them, 
was  in  circulation  long  before  this  time.  The  early  language  of 
the  Church,  of  which  the  first  converts  had  been  largely  Hellen¬ 
istic  Jews,  had  been  Greek,  but  as  the  number  of  gentile  converts 
increased,  it  became  necessary  to  make  provision  for  the  many  who 
knew  Greek  but  slightly  or  not  at  all.  The  Holy  Scriptures,  which 
were  almost  the  sole  spiritual  nourishment  as  well  as  the  principal 
dialectical  weapon  of  the  early  Christians  were  thus  translated  at 
different  times  from  the  Greek  of  the  Geptuagint  into  Latin.  Who 
made  these  earliest  Latin  versions,  or  when  or  where  they  were 
made  are  still  matters  of  conjecture.  Where  there  is  no  contem¬ 
porary  evidence,  and  even  quasi-contemporary  witnesses  declare 
their  uncertainty,  scholars  of  today  naturally  shrink  from  making 
a  pronouncement. 

St.  Augustine  avows  his  perplexity  thus : 1  “  Qui  scriptores  ex 
Hebraea  lingua  in  Graecam  verterunt,  numerari  possunt,  Latini 
autern  interpretes  nullo  modo.  Ut  enim  cuique  primis  fidei  tempo- 
ribus  in  manus  venit  codex  Graecus  et  aliquantulum  facultatis  sibi 
utriusque  linguae  habere  videbatur  ausus  est  interpretari.” 

The  expression  “  primis  fidei  temporibus  ”  is  too  vague  to  be 
used  as  a  date,  but  the  second  century  is  generally  regarded  as  a 
conservative  estimate.2  There  seems  to  have  been  an  African  Latin 
version  which  may  have  been  the  first.  The  above  passage  leads  to 
the  belief  that  a  confusing  number  of  versions  were  in  use  when 
St.  Jerome  began  his  colossal  work  on  the  Vulgate. 

It  would  hardly  be  possible  to  estimate  the  part  played  by  the 
Latin  Scriptures  in  forming  the  style  of  Christian  Latinitv.  All 
the  Latin  Fathers  were  so  accustomed  to  rest  the  proof  of  their 
arguments  on  the  Bible,  that  even  when  they  were  not  directly 

1Dootr.  Chr.  2,  11. 

2  De  Labriolle,  65. 

4 


5 


quoting  it,  their  thought  and  expression  were  deeply  impregnated 
with  it.3  Now  it  must  be  borne  in  mind  that  the  Latin  version 
was  made  from  a  Greek  text  abounding  in  Semitisms  and  that 
these  Semitisms,  were  often  rendered  quite  literally  into  Latin. 
Saint  Augustine's  early  opinion  of  the  Latinity  of  the  Scriptures  4 
and  St.  Jerome's  unfavorable  comparison5  of  the  Scriptures  with 
the  pagan  classics  are  well  known. 

But  foreign  as  they  might  be  to  a  taste  formed  to  the  classics, 
these  early  translations  had  a  profound  effect  on  the  early  Chris¬ 
tian  writers,  opening  up  to  them  new  avenues  of  thought  and 
imagery,  shaping  their  modes  of  expression.  That  breaking  up  of 
the  old  sentence-rhythms,  visible  as  early  as  Apuleius,  became  even 
more  marked  in  the  Christian  writers,  as  did  also  the  use  of  forced 
and  unusual  metaphors,  multiplication  of  figures  and  the  use  of 
short,  symmetrical  clauses,  balanced  two  and  two  in  poetical  paral¬ 
lelism,  like  the  verses  of  a  psalm.  All  this  is  undoubtedly  due  to 
the  influence  of  the  Latin  Scriptures.6 

Augustine's  style  was  not  uninfluenced  by  the  Scriptures,  late 
in  life  as  he  made  their  acquaintance.  Although  in  the  Letters  he 
generally  prefers  to  quote  directly  and  then  to  expound  his  text 
in  his  own  words,  it  can  easily  be  noted  how  unconsciously  he  falls 
into  Biblical  phraseology  in  the  development  of  his  ideas.  What¬ 
ever  the  nature  and  date  of  the  version  he  used,  his  debt  to  it  is 
incontestable. 

His  literary  predecessors  were  five:  Tertullian,  Minucius  Felix, 
St.  Cyprian,  Arnobius,  and  Lactantius,  all  Africans  like  himself, 
for  it  is  a  remarkable  fact  that  northern  Africa  furnished  most  of 
the  Christian  Latin  writers  during  a  period  of  more  than  three 
centuries,  making  at  the  same  time  no  inconsiderable  contribution 
to  pagan  literature.7 

Whether  it  is  correct  to  speak  of  a  distinctively  African  Latinity, 
an  Africitas,  seems  to  be  a  vexed  question.  Some  German  scholars 
like  Wolfflin 8  and  Sittl,9  cited  by  I)e  Labriolle,10  hold  that  there 

3Cf.  the  influence  of  the  King  James  Version  on  English  literature. 

4Conf.  III.  5.  9,  VI.  5. 

5  Ep.  22.  7. 

6  Leclercq,  246. 

7  De  Labriolle,  79. 

8  Eclogae  ex  Scriptis  prop.  41,  48,  49. 

9  Die  lokalen  Verschiedenheiten  der  lat.  Sprache,  144. 

10  Hid.,  79. 


6 


was  and  they  point  to  certain  definite  peculiarities  which  they  call 
Africanisms.  Hoppe 11  maintains  this  view  also.  Others  like 
Kaulen,12  and  Niebuhr13  together  with  French  writers  like  Bay¬ 
ard,14  He  Labriolle 15  and  Leclercq 16  following  Erasmus  seek  to 
demolish  this  contention  by  referring  these  differences  of  idiom  to 
three  causes:  1)  the  sermo  plebeius,  which,  they  claim,  operated  in 
precisely  the  same  way  regardless  of  geography  wherever  its  wot  Ic¬ 
ings  can  be  observed;  2)  the  rhetorical  influence  of  the  Neo- 
sophistic;  3)  the  character  of  the  principal  African  Latin  writers. 
Kaulen  163  uses  the  geographical  argument  and  reaches  the  conclu¬ 
sion  that  Africanism  iis  nothing  more  than  the  form  taken  by  the 
sermo  plebeius  in  Africa;  that  it  differs  but  little  from  any  other 
provincial  dialect  and  that  we  are  no  more  justified  in  claiming 
a  special  idiom  for  Africa  than  for  Gaul,  Pannonia  or  even  Italy. 
Bayard  prefers  to  attribute  this  Africitas  to  rhetorical  devices  or 
the  character  of  the  writer,  and  argues  that  a  more  careful  dis¬ 
tinction  between  language  and  style,  and  more  accuracy  in  dis¬ 
tinguishing  between  the  different  periods  of  literature  would  show 
that  what  were  long  taken  for  the  characteristics  of  African  style 
are  nothing  else  than  the  rhetorical  devices  common  in  the  schools 
from  the  time  of  Gorgias,  in  Africa  as  elsewhere. 

In  the  midst  of  conflicting  testimony  the  argument  of  Cooper  17 
seems  to  be  sane  and  reasonable.  He  refutes  the  opponents  of 
Africanism  thus :  “  Such  a  view  however  is  not  only  opposed  to 
all  linguistic  principles  as  we  see  them  working  at  the  present  day, 
but  is  directly  contradicted  by  the  testimony  of  ancient  writers. 
Cicero  (Brut.  46,  17)  speaks  of  the  prevalence  of  provincial  expres¬ 
sions  in  Gallic  Latin;  similarly  Augustine  remarks  (De  Doctr. 
Chr.  4,  24)  the  lack  of  discernment  shown  in  African  Latin  in  the 
quality  and  quantity  of  vowel-sounds :  tf  Afrae  aures  de  corruptione 
vocalium  vel  productione  non  indicant/  while  Spartianus  (Sever. 
19,  9)  is  authority  for  the  statement  that  the  speech  of  the  emperor 
Severus  retained  to  his  dying  day  strong  evidence  of  his  African 
origin:  ‘ canorus  voce,  sed  Afrum  quiddam  usque  ad  senectutem 
sonans.* 99 

Granted  then  that  there  was  an  African  Latin,  distinguishable 
as  such  by  both  idiom  and  style,  we  find  that  Apuleius  was  the 

11  Ibid.,  2.  15  Ibid.,  79. 

12|Handbuch  der  Vulgata,  4.  18  Ibid.,  103. 

13  Vortrage  II,  324.  18a  Handbuch  der  Vulgata,  4. 

u  Ibid.,  xvi.  17  Ibid.,  xxv. 


7 


first  thus  to  express  the  African  temperament,  ardent,  vivacious, 
subtle,  fond  of  violent  contrast.  Tertullian,  Felix,  Cyprian,  Arno- 
bius,  Lactantius,  Augustine,  professional  rhetoricians  all,  followed 
more  or  less  closely  the  canons  of  style  which  he  had  established, 
varied,  of  course,  by  their  own  training  and  character  and  the 
subjects  on  which  they  wrote. 

In  this  African  school,  however,  we  may  distinguish  between  the 
pagan  and  the  Christian  writers,  for  no  doubt  the  movement  would 
have  died  almost  at  its  inception,  if  the  Christian  apologists  had 
not  made  it  their  own.  Of  these  Tertullian  may  be  regarded  as 
holding  first  place  both  in  time  and  importance.  An  African,  a 
rhetorician  and  a  genius,  it  has  been  as  uncertain  a  task  to  form  a 
true  estimate  of  his  style  as  to  account  for  his  puzzling  change  of 
camp  in  the  midst  of  his  warfare  in  defense  of  orthodox  Chris¬ 
tianity.  The  criticisms  range  all  the  way  from  “  Father  of  Church 
Latin,” 18  to  “  Tertullianum  latinitatis  certe  pessimum  aucto- 
rem.”  19  In  reality  he  was  a  child  of  his  age  and  probably  owed 
something  to  Apuleius  and  to  the  Latin  version  of  the  Bible.  But 
even  when  due  allowance  has  been  made  for  these  factors,  his 
originality  is  unmistakable  and  his  contribution  to  the  newly- 
expanding  Latin  vocabulary  very  considerable.  He  introduced 
into  the  language  a  large  number  of  new  words,  many  of  which 
filled  a  long-felt  want  and  were  really  useful  additions.  He  also 
revived  many  archaic  words  which  had  been  dropped  from  literary 
circulation,  naturalized  many  Greek  words  and  adapted  the  mech¬ 
anism  of  pagan  rhetoric  to  the  needs  of  Christian  exegesis.  By 
critics  of  his  own  time  20  he  was  accused  of  obscurity  and  harshness, 
but  never  of  banality  or  triviality. 

There  is  some  doubt  of  the  African  origin  of  Minucius  Felix, 
but  three  good  arguments  in  favor  of  it  may  be  adduced.  The  first 
is  the  discovery  of  a  stele  at  Tebessa  and  a  dedicatory  inscription 
at  Carthage  (C.  I.  L.  VIII,  1964  and  Suppl.  12,  499)  bearing  his 
name ;  the  second  the  existence  in  his  work  of  certain  harsh  expres¬ 
sions  directed  against  the  power  of  Borne,  which  would  be  surpris¬ 
ing  in  a  Koman  (he  practised  his  profession  at  Borne),  but  quite 
comprehensible  in  a  provincial,  especially  an  African,  as  the  citi¬ 
zens  of  that  dependency  were  always  in  a  state  of  dissatisfaction 

18Harnack,  A.  C.  L.  1,  667. 

19  Ruhnken,  Zeitschr.  fiir  Hist.  Theol.  33. 

20  Lact.  5,  1,  23. 


8 


with  the  Roman  administration.  The  third  is  the  evident  famili¬ 
arity  shown  by  his  style  with  the  works  of  African  authors  such 
as  Fronto,  Floras,  Apuleius  and  Tertullian.21  He  forms  the  link 
between  Tertullian  and  Cyprian  and  represents  a  sort  of  reaction 
against  the  new  tendencies,  but  contributes  little  to  the  develop¬ 
ment  of  Christian  Latinity.  Instead  he  seems  to  have  turned  back 
to  the  classical  period  for  his  style  and  models.  Cicero,  Seneca 
and  Tacitus  furnish  him  with  both  form  and  ideas,  which  he  uses 
expertly,  weaving  his  classical  reminiscences  into  a  plausible  and 
symmetrical  whole.  In  the  history  of  ecclesiastical  Latin  he  is  not 
much  more  than  a  pleasant  episode. 

St.  Cyprian  occupies  a  middle  position  between  Felix  and  Ter¬ 
tullian,  whose  works  he  studied  with  deep  admiration.  He  is, 
however  by  no  means  a  close  imitator  of  the  great  apologist — his 
refmed  and  delicate  taste,  fostered  by  careful  training,  was  too  far 
removed  from  the  impetuous  violence  and  unrestrained  eloquence 
of  his  predecessor.  He  drew  his  inspiration  22  and  perhaps  some 
of  his  method  from  Tertullian,  but  owes  less  to  him  in  the  domain 
of  st}de.  As  a  formative  element  in  the  African  school,  he  stands 
for  conservatism  and  good  taste,  giving  his  preference  to  those 
rhetorical  devices  which  produce  an  effect  of  symmetry,  harmony 
and  pathos.23  He  generally  avoids  foreign  words,  hybrids,  dimi¬ 
nutives  and  plebeian  words,  but  he  is  not  for  that  a  fanatical  purist. 

Arnobius  ds  chronologically  the  next  representative  of  the  Afri¬ 
can  school.  He  is  more  closely  related  to  Tertullian  than  to 
Cyprian  in  his  violently  polemical  work,  Adversus  Nationes.  In 
his  verbosity,  in  the  freedom  with  which  he  introduced  into  the 
literary  language  a  multitude  of  colloquial  words24  archaisms, 
commercial  terms  etc.,  he  shows  himself  a  true  African.  When 
he  lacked  words  capable  of  expressing  his  ideas,  he  created  new 
ones.  The  same  prodigal  extravagance  which  he  shows  in  his 
vocabulary  is  also  evident  in  his  use  of  rhetorical  embellishments, 
which  he  heaps  one  upon  another  with  bewildering  profusion.  He 
is,  like  his  predecessor,  a  stylist,  always  conscious  of  the  form  in 
which  his  thought  is  cast. 

There  is  some  doubt  as  to  whether  Lactantius  was  an  African 
bv  birth,  but  there  seems  to  be  none  that  he  was  one  by  training. 
He  was  a  pupil  of  Arnobius  but  differed  even  more  widely  from  his 

21  De  Labriolle,  149.  23  Bayard,  326. 

22  Bayard,  xxvii.  24  Gabarrou,  3. 


9 


teacher  than  Cyprian  did  from  Tertullian.  “  The  Christian 
Cicero  ”  was  the  name  given  him  by  the  Renaissance,  and  it  shows 
clearly  the  character  of  his  style.  Therein  the  reader  will  find 
none  of  the  bold  innovations  of  Tertullian  and  Arnobius,  no  new 
metaphors,  hardly  a  trace  of  the  imagery  of  his  contemporaries. 
Yet  he  occupies  an  important  place  in  the  series  of  Christian 
apologists  and  his  literary  influence  was  a  happy  one.  To  the 
innovating  elements  of  his  predecessors,  he  added  a  much-needed 
moderation,  balance  and  restraint. 

This  then  is  the  literary  ancestry  of  Augustine,  these  were  the 
forces,  action  and  reaction,  which  had  shaped  the  language  he  was 
to  use.  One  of  the  outstanding  elements  of  this  language  was  the 
admixture  in  it  of  archaic  and  plebeian  words.  The  archaisms  are 
easily  explained.  Latin  was  first  carried  to  the  provinces  by  the 
Roman  legions  and  was  there  fostered  by  the  colonizing  policy  of 
Rome.  This  Latin  was  not  the  literary  language  hut  the  sermo 
plebeius,  which  “  retained  in  vocabulary  and  syntax,  as  well  as  in 
accent  and  pronunciation,  many  features  of  the  prisca  Laiinifas, 
long  after  they  had  been  discarded  by  classic  Latin.”  25  Africa 
became  a  Roman  province  upon  the  fall  of  Carthage  in  B.  C.  146, 
but  there  had  been  an  army  of  occupation  in  Africa  long  before 
this.  As  the  classical  period  did  not  begin  before  B.  C.  83,  the 
Latin  which  was  carried  to  Africa  was  that  of  the  ante-classical 
period,  hence  it  is  not  surprising  to  find  a  strong  resemblance 
between  the  language  of  Plautus  and  that  of  Apuleius  and  Tertul¬ 
lian.  While  at  Rome  the  ruder  archaisms  of  the  popular  speech 
were  gradually  superseded  by  a  more  polished  language,  in  the 
provinces,  cut  off  as  many  of  them  were  from  frequent  communi¬ 
cation  with  the  city,  the  influence  of  classicism  was  so  slight  that 
we  can  almost  date  the  order  of  their  conquest  by  the  varying 
degree  of  archaism  in  their  speech.26 

It  seems  to  be  a  fact  generally  admitted.  Bonnet 27  and  Sittl 28 
to  the  coutrary  notwithstanding,  that  the  original  Latin,  the  prisca 
Latinitas  separated,  at  the  dawn  of  literature,  into  twin  dialects, 
which  pursued  diverging  paths  of  development  for  more  than  three 
centuries,  but  came  together  into  one  during  the  latter  half  of  the 
post-classical  period.  Literary  Latin  was  consciously  fashioned  on 
Greek  ideals,  first  by  Ennius,  later  by  the  litterateurs  of  the  Sci- 

25  Cooper,  xxi.  27  Ibid.,  31. 

26  Cooper,  xXvii.  28  Jahresberichte  58,  226. 


10 


pionic  Circle  and  by  the  writers  of  the  Golden  Age.  But  the  very 
efforts  made  to  polish  and  refine  it  betrayed  the  artificiality  of  the 
literary  idiom,  and  the  limitations  imposed  on  it  began  to  work  for 
its  disintegration.  The  sermo  plebeius  had  meantime  gone  on 
developing  naturally,  having  in  it  the  germ  of  life;  but  it  must 
not  be  supposed  that  the  two  idioms  were  without  points  of  con¬ 
tact,  or  that  they  were  absolutely  separate  and  distinct  languages. 
In  the  early  period,  when  education  was  the  privilege  of  the  few, 
and  literature  in  the  hands  of  fewer  still,  there  was  probably  little 
reciprocal  influence,  but  as  culture  and  the  taste  for  letters  became 
more  general,  the  sermo  plebeius  felt  the  refining  influence  of  the 
literary  tongue,  especially  in  the  city,  where  the  sermo  urbanus 
was  the  result.  Finally  the  sermo  plebeius  became  one  of  the 
forces  ceaselessly  acting  on  the  literary  language  and  the  result 
was  a  single  idiom  comparable  to  the  Greek  Kou'77  which  was  to 
give  rise  in  its  turn  to  the  Romance  languages. 

This  does  not  mean,  however,  that  the  common  people  spoke  as 
the  literary  men  wrote — that  was  no  more  the  case  then  than  it  is 
today.  There  had,  it  is  true,  been  a  levelling  of  vocabulary,  so 
that  words  and  terminations  which  had  previously  been  avoided  by 
writers  were  now  admitted  by  them,  but  no  doubt  the  uneducated 
people  spoke  as  incorrectly  as  their  forbears  had  done.  We  know 
this  from  certain  references  made  to  it  in  literature.  Apuleius 
for  instance  admits  that  he  had  to  learn  Latin  all  over  again  when 
he  went  to  Rome :  “  in  urbe  advena  studiorum  quiritium  indigenam 
sermonem  aerumnabili  labore  nullo  magistro  praeeunte  aggressus 
excolui.  En  ecce  praefamur  veniam  si  quid  exotici  ac  forensis 
sermonis  rudis  locutor  offendero.”  29  This  shows  that  the  education 
given  in  Madaura  must  have  improved  vastly  by  the  time  Augus¬ 
tine  made  his  studies  there. 

Augustine’s  education  was  one  of  the  principal  formative  ele¬ 
ments  of  his  style  ;  it  will  therefore  be  pertinent  to  the  subject  to 
trace  briefly  the  course  of  his  training.  He  began  his  studies  in 
his  native  town  of  Tagaste,  learning  with  considerable  reluctance 30 
to  read  and  write,  but  showing  such  ability  in  spite  of  his  lack  of 
application  that  his  parents  decided  to  have  him  trained  as  a  rheto¬ 
rician.  Rhetoric  then  offered  a  brilliant  career  to  promising  young 
students.  Diocletian  and  Constantine  had  founded  chairs  of  rhet¬ 
oric  in  the  principal  cities  of  the  empire,  subsidized  them  and 


29  Met.  I.  1. 


30  Conf.  I.  6. 


11 


granted  special  privileges  to  teachers.  Lecturers  going  from  city 
to  city  made  comfortable  fortunes,  rhetoricians  had  even  been 
known  to  attain  to  enviable  prominence  in  the  state,31  to  consul¬ 
ships  and  diplomatic  posts  and  court  appointments.  Thus  Fronto, 
an  African  rhetor,  became  the  teacher  of  Marcus  Aurelius  and 
derived  both  fame  and  riches  from  his  intimacy  with  his  imperial 
pupil.  What  heights  then  might  a  gifted  student  like  Augustine 
not  hope  to  reach? 

To  this  end  he  was  sent  to  a  grammar  school  first  at  Tagaste, 
later  at  Madaura.  The  study  of  grammar  as  the  Romans  under¬ 
stood  it  was  in  reality  a  training  in  the  humanities.  It  included 
orthography,  the  laws  of  quantity,  versification  and  /the  figures  of 
speech,  but  it  was  chiefly  a  course  in  Greek  and  Latin  literature. 
Homer,  Hesiod  and  Menander  of  the  Greeks,  Vergil  and  Horace 
of  the  Latins  were  the  authors  most  studied.  Besides  this,  if  he 
had  a  good  teacher,  the  pupil  might  gain  subsidiary  information 
on  mythology,  history,  the  propriety  of  words  and  other  subjects 
connected  with  the  text  under  discussion.  Cicero  32  sums  it  up 
neatly:  “in  grammaticis  poetarum  pertractatio,  historiarum  cog- 
nitio,  verborum  interpretatio,  pronuntiandi  quiddam  sonus.” 

Augustine  was  as  deeply  enamored  of  this  part  of  his  studies  as 
he  had  been  averse  to  learning  his  a  b  c’s.  He  preferred  the  Latin 
authors  to  the  Greek,33  leaving  us  to  infer  from  his  own  admis¬ 
sion  34  that  he  knew  very  little  Greek  and  that  he  had  no  love  for 
it  because  of  the  punishments  he  had  to  suffer  while  studying  it. 
His  Letters  show  his  familiarity  with  Latin  literature,  in  which 
his  favorite  authors  seem  to  have  been  Vergil,  Cicero,  Terence  and 
Sallust. 

After  his  conversion  he  bewailed  the  time 35  he  had  spent  on 
pagan  authors  and  the  sympathy  he  had  wasted  on  their  fictional 
or  mythological  characters.  He  condemns  their  place  in  the  edu¬ 
cational  system  of  his  time  and  would  banish  them  entirely  from 
the  curriculum  of  Christian  schools,  although  he  grudgingly  admits 
that  some  good  might  be  drawn  from  historical  works.  The  inter¬ 
esting  passage 36  in  which  this  criticism  occurs  deserves  to  be 
quoted  in  full:  “non  ergo  illae  innumerabiles  et  impiae  fabulae, 
quibus  vanorum  plena  sunt  carmina  poetarum  ullo  modo  nostrae 
consonant  libertati,  non  oratorum  inflata  et  expolita  mendacia,  non 

31  Von  Hertling,  12.  34,Conf.  I,  13,  14. 

32  De  Oratore  I,  187.  3‘ Conf.  I,  3. 

33  Lit.  P.  2,  38.  30  Ep.  101,  2. 


12 


denique  ipsorum  philosophorum  garrulae  argutiae  .  .  .  absit  om- 
nino  ut  istorum  vanitates  et  insaniae  mendaces,  ventosae  nugae  ac 
superbus  error  recte  liberales  litterae  nominentur  .  .  .  historia  sane 
cuius  scriptores  fidem  se  praecipue  narrationibus  suis  debere  profi- 
tentur,  fortassis  habeat  aliquid  cognitione  dignum  liberis ,  cum  sive 
bona  sive  mala  hominum  tamen  vera  narrantur.” 

The  literary  phase  of  Augustine’s  training  must  have  been  ex¬ 
ceptionally  thorough,  for  his  habits  of  word-analysis  gave  him  a 
singular  power  of  expressing  his  ideas  clearly  and  forcefully. 
Sometimes  however  they  led  him  into  strange  etymologies  and 
puerile  explanations,  as  when  he  expounds  the  meaning  of  fides,37 
“  cum  ipsa  fides  in  Latino  sermone  ab  eo  dicatur  appellata  quia 
fit  quod  dicitur He  is  somewhat  happier  in  his  derivation  of 
virtus : 38  “  virum  a  quo  denominata  dicitur  virtus,”  and  his  careful 
discrimination  between  precari,  deprecari,  and  imprecari,  oratio, 
precatio,  and  preces 39  is  scholarly  and  illuminating.  He  retained 
always  his  love  for  the  beauty  of  words,  even  when  he  was  obliged 
to  condemn  the  use  to  which  they  were  put  by  pagan  writers. 

After  the  completion  of  his  literary  studies,  the  well-born  young 
Roman  generally  became  a  disciple  of  some  rhetorician  or  orator 
of  note,  in  order  to  learn  the  noble  art  of  oratory.  Thus  the  young 
Caelius  studied  under  Cicero,  the  young  Tacitus  under  Quintilian, 
and  the  young  Jerome  under  Donatus.  For  reasons  of  family 
finances,  Augustine  was  obliged  to  wait  a  year  after  finishing  his 
grammatical  course  at  Madaura  before  going  to  Carthage  to  begin 
his  higher  studies.  A  wealthy  and  generous  friend,  a  sort  of 
African  Maecenas,  then  made  up  the  sum  necessary  to  defray  his 
expenses,  and  he  set  off  for  the  ancient  city  of  Dido,  which  the 
Romans  had  rebuilt  with  great  splendor.  As  his  object  in  going 
to  this  seductive  and  tumultuous  city  was  to  study,  in  order  after¬ 
ward  to  make  his  living  by  the  profession  of  rhetoric,  he  applied 
himself  as  much  as  was  necessary  to  finish  his  course,  but  his  real 
life  there  seems  to  have  been  a  life  of  pleasure.  His  Confessions, 
which  give  us  the  most  exact  details  of  his  youthful  dissipations, 
unfortunately  enlighten  us  but  little  as  to  his  actual  course  of 
study.  We  know  however,  that  the  higher  education  of  the  time 
comprised,  in  addition  to  rhetoric  and  dialectics,  geometry,  music 
and  mathematics.  Its  object  was  to  form  public  speakers  whether 
for  the  law-court  or  the  lecture  platform. 


37  Ep.  82,  2. 


38  Ep.  167,  10. 


39  Ep.  149,  13. 


13 


Augustine  took  to  declamation  with  eager  delight  and  soon  won 
renown  for  his  skill.  His  master  was  one  Democratus.  A  singular 
incident  of  this  time  is  related  for  us  in  detail.40  His  program  of 
studies  probably  obliged  him  to  make  an  analysis  of  the  Hortensius, 
a  philosophical  dialogue  of  Cicero,  which  has  unfortunately  not 
come  down  to  us.  Its  effect  on  him  was  startling.  No  doubt  a 
reaction  was  already  beginning  in  his  truth-loving  mind  against 
the  life  of  voluptuous  ease  and  pagan  enjoyment  which  he  was 
leading.  Whatever  the  reason,  certain  phrases  in  the  Hortensius 
shook  his  soul  to  its  foundations ;  in  an  instant  of  blinding  illumi¬ 
nation,  he  saw  the  vanity  of  pleasure  and  the  austere  beauty  of 
the  life  of  the  intellect.  There  was  nothing  religious  in  this  emo¬ 
tional  experience,  but  it  was  nevertheless  a  preparation  for  his 
conversion.  In  the  full  tide  of  his  reaction  he  decided  to  become 
a  Christian  Plato  and  he  set  himself  to  the  study  of  the  Scriptures. 
But  he  approached  them  with  arrogance  and  intellectual  pride  and 
as  a  result  he  could  make  nothing  of  what  he  read,  while  at  the 
same  time  his  fastidious,  over-trained  literary  taste  was  revolted 
by  the  unadorned,  abrupt  style  of  the  Holy  Books.  It  was  not 
until  later  that  he  was  able  to  overcome  his  prejudice  against 
them. 

At  the  age  of  twenty  he  had  completed  his  rhetorical  studies  and 
seems  to  have  given  up  the  idea  of  studying  law.  Instead  he 
returned  to  Tagaste  and  became  a  grammarian,  “  a  merchant  of 
words,”  as  he  called  himself : 41  “  qui  aliquando  ista  pueris  ven- 
didit.  Sed  nec  te  volo  esse  adhuc  puerum  et  me  iam  esse  puerilium 
rerum  sicut  non  venditorem  ita  nec  largitorem  decet.”  He  was 
probably  obliged  to  renounce  his  earlier  ambition  in  order  to  earn 
his  living,  but  this  restricted  field  was  hardly  likely  to  satisfy  the 
ardent  spirit  of  Augustine,  and  he  returned  to  Carthage  to  open 
there  a  school  of  rhetoric,  which  he  maintained  for  nine  years. 
During  this  time  he  read  everything  that  fell  into  his  hands  and 
thereby  laid  the  foundations  of  that  vast  learning  which  was  after¬ 
ward  to  appear  in  his  works. 

To  this  period  belong  his  first  attempts  at  writing — a  dramatic 
poem  for  which  he  won  a  public  prize,  and  a  treatise  on  the  beau¬ 
tiful.  Apparently  he  did  not  make  a  brilliant  success  of  teaching 
and  finally,  wearied  and  disgusted  with  the  insubordination  and 
superficiality  of  the  young  Carthaginians,  he  closed  his  school  and 


40  Conf.  3,  4.  Possidius,  Vita,  212. 


41  Ep.  118,  9. 


14 


went  to  Rome.  But  there  also  disappointment  and  disillusionment 
were  his  portion ;  the  climate  tried  his  health  severely,  he  could  not 
secure  enough  pupils  to  support  himself,  and  those  who  came  to 
him  left  him  without  payment.  At  last,  through  the  efforts  of 
his  friends,  he  secured  an  appointment  as  official  professor  of 
rhetoric  at  Milan,  but  his  life  of  teaching  was  soon  to  close.  His 
intercourse  with  Saint  Ambrose  and  his  conversion  soon  showed 
him  what  his  true  work  was  to  be;  henceforth  the  brilliant  and 
powerful  intellect  was  to  find  a  worthy  field  for  its  exercise,  not 
in  striving  to  keep  alive  the  exhausted  culture  of  a  dying  pagan 
world,  but  in  defending  the  Catholic  faith  against  every  sort  of 
attack. 

After  his  conversion,  Augustine  applied  himself  seriously  to  the 
study  of  the  Scriptures  and  the  Fathers.  He  definitely  renounced 
many  of  his  ideas  on  rhetorical  propriety,  and  entirely  devoted 
now  to  the  study  of  truth,  deeply  impressed  with  the  seriousness 
of  life  and  the  inevitable  approach  of  eternity,  he  looked  on  rhet¬ 
oric  as  a  means,  not  an  end,  an  instrument  to  be  used  or  rejected 
according  as  it  might  help  or  hinder  the  exposition  of  truth.  The 
Christian  orator,  he  said,  ought  to  imitate  the  Jews  coming  out 
of  Egypt ; 42  as  they  carried  off  the  gold  and  silver  vessels  of  their 
oppressors  so  should  he  appropriate  such  treasures  of  eloquence  as 
are  worthy  of  the  service  of  truth.  Thus  did  Cyprian,  Lactantius, 
Victorianus,  Optatus  and  Hilar  ins.  He  further  inveighs  against 
the  use  of  rhetorical  subtleties  to  compass  unworthy  ends : 43  “  haec 
non  est  eloquentia  .  .  .  sed  quaedam  sophistica.  et  maligna  pro- 
fessio  quae  sibi  proponit  non  ex  animo  sed  ex  contentione  vel 
commodo  pro  omnibus  et  contra  omnia  dicere  ” ;  and  he  determines 
the  true  purpose  of  oratory  in  a  noble  passage : 44  “  nec  doctor 
verbis  serviat  sed  verba  doctori  .  .  .  sive  submisse  sive  temperate, 
sive  granditer  dicat,  id  agit  verbis  ut  veritas  pateat,  veritas  moveat : 
quoniam  nec  ipsa  quae  praecepti  finis  et  plenitudo  legis  est,  caritas, 
ullo  modo  recta  esse  potest,  si  ea  quae  diliguntur  non  vera  sed  falsa 
sunt.” 

That  he  carried  these  precepts  into  execution  in  his  own  writing 
and  speaking  is  clear  from  two  passages:  “ melius  est  ut  repre- 
hendant  nos  grammatici  quam  non  intelligant  populi.”  45  “  nostra 

42  Doctr.  Chr.  2,  40,  60.  45  In  Ps.  138. 

43 'Contra  Crescon.  1. 

44  Doctr.  Ohr.  4,  27,  59. 


15 

/ 

non  in  expolitione  sermonis  sed  in  demonstratione  veritatis  est 
maior  in  vent  io.”  40 

He  began  his  career  of  Christian  apologist  with  a  treatise  against 
the  Academicians  and  followed  it  by  the  De  Beata  Vita  and  the 
Soliloquies.  This  was  in  386  A.  D.  and  from  that  year  until  his 
death  he  never  ceased  to  wield  his  pen  in  defence  of  the  Church. 

His  correspondence  opens  in  386  A.  D.  with  a  series  of  letters 
to  Nebridius,  a  young  pupil  of  his,  and  closes  in  429,  shortly  before 
his  death.  There  are  277  letters  in  the  collection,  but  50  of  them 
are  addressed  to  Augustine  by  various  correspondents.  They  are 
on  the  most  varied  subjects,  ranging  all  the  way  from  an  exhorta¬ 
tion  to  Nebridius  to  bear  manfully  the  enforced  separation  from 
his  beloved  friend  and  master,  to  a  treatise  of  the  most  profound 
spirituality  on  the  Beatific  Vision.  Many  of  them  are  not  letters 
in  the  usual  sense  of  the  word,  but  treatises  of  considerable  length, 
addressed  to  individuals  and  furnished  with  a  salutation.  Contro¬ 
versial  topics  abound  and  almost  all  the  theological  questions  of 
the  day  are  treated  at  greater  or  less  length.  There  are  refuta¬ 
tions  of  the  chief  fallacies  of  paganism,  Arianism,  Sabellianism, 
Novatianism,  Donatism  and  Pelagianism;  there  are  also  interpre¬ 
tations  of  obscure  Biblical  passages  and  explanations  of  the  doctrine 
of  grace  and  of  the  sacraments.  There  are  letters  of  spiritual 
direction  and  letters  answering  all  sorts  of  questions  proposed  by 
all  'sorts  of  people,  for  apparently  Augustine  was  regarded  as  a 
professor  of  universal  knowledge  by  his  correspondents. 

Licentius,  for  example,  sends  him  a  poem  to  criticise  and 
receives  in  return  some  advice  about  his  soul.47  Dioscorus  presents 
a  long  list  of  difficulties  arising  out  of  his  readings  in  Cicero’s 
philosophical  works  and  asks  to  have  them  solved,  “  because  one 
feels  so  stupid  not  to  know  these  things  when  asked.”  He  is 
favored  48  with  a  sharp  injunction  not  to  annoy  any  more  har- 
rassed  bishops  with  “  silly  questions  about  Tully’s  dialogues,” 
followed  by  a  short  sermon  on  vainglory  and  a  lengthy  disquisition 
on  Cicero’s  idea  of  the  divinity  and  the  tenets  of  certain  schools 
of  Greek  philosophy.  A  priest  named  Deogratias  wanted  the 
answer  to  six  ill-assorted  questions  which  were  often  raised  by 
pagans,  beginning  with  the  Resurrection  of  Christ  and  ending  with 
Jonas  and  the  whale.  They  were  all  answered  49  luminously  and 

46  Contra  Crescon.  1.  48  Ep.  118. 

47  Ep.  30.  49  Ep.  102. 


16 


convincingly,  with  the  humorous  comment  at  the  end  that  persons 
who  believed  in  the  supposed  miracles  of  Apollonius  of  Tyana  and 
Apuleius  of  Madaura  were  hardly  consistent  in  ridiculing  the 
Bible  narrative.  However  unnecessary  or  trivial  the  questions 
might  appear,  he  answered  all  real  difficulties  with  painstaking 
thoroughness ;  in  fact  some  of  his  most  beautiful  treatises  were  the 
result  of  such  interrogations. 

The  Letters  have  been  variously  divided.  Chronologically  they 
fall  into  four  groups: 

1)  before  his  episcopal  consecration  (Ep.  1  to  30). 

2)  from  his  episcopal  consecration  to  the  Council  of  411  A.  D. 

(Ep.  31  to  123). 

3)  from  411  to  his  death  (Ep.  124  to  231). 

4)  letters  of  the  third  period  to  which  no  positive  date  can  be 

assigned  (232  to  270). 

Topically  they  may  be  classified  as  1)  theological,  2)  polemical, 
3)  exegetical,  4)  ecclesiastical  or  liturgical,  5)  ethical,  6)  philo¬ 
sophical,  7)  historical,  8)  familiar.  The  last-named  group  is  the 
smallest  and  least  significant  of  all,  for  Augustine  seems  to  have 
regarded  his  correspondence,  not  as  a  relaxation  or  a  means  of 
communicating  with  his  friends,  but  as  a  means  of  instructing 
souls  in  the  principles  of  the  spiritual  life  and  of  forwarding  the 
cause  of  truth.  The  reader  who  would  expect  a  revelation  of 
personality  from  these  letters  would  be  disappointed;  there  are 
none  addressed  to  any  members  of  his  family,  none  on  purely  social 
topics.  Of  the  writer’s  tastes,  feelings  and  inclinations  we  learn 
nothing — the  Augustine  of  the  Confessions  is  not  portrayed  in  the 
Letters.  The  idea  we  form  of  him  from  his  correspondence  is  of 
a  tremendously  vital  and  powerful  mind,  able  to  treat  with  pene¬ 
trating  insight  of  widely  diverse  subjects,  but  at  the  same  time  will¬ 
ing  to  admit  the  possibility  of  error  and  to  confess  ignorance.  We 
gain  indirectly  an  idea  of  the  position  he  occupied  among  his 
contemporaries  and  of  the  deference  paid  to  him  by  all  ranks  of 
the  clergy,  even  his  superiors.  There  are  also  interesting  side¬ 
lights  on  Church  life  and  customs  in  Africa,  and  in  the  later 
letters  we  catch  an  echo  of  the  bewilderment  and  terror  which  came 
upon  the  world  when  Rome  fell.  Count  Boniface,  commander  of 
the  Roman  forces  in  Africa,  where  the  last  stand  was  made  against 
the  Vandals,  was  one  of  Augustine’s  most  distinguished  corre¬ 
spondents,  and  received  both  spiritual  and  temporal  advice  from 
the  great  bishop. 


17 


An  interesting  little  group  of  letters  to  women  deserves  at  least 
passing  mention  because  they  show  so  clearly  the  high  level  of 
education  and  of  theological  knowledge  among  the  women  of  the 
fifth  century.  The  nature  of  the  subjects  treated  and  the  manner 
in  which  they  are  developed  are  no  less  profound  than  is  the  case 
when  the  objects  of  the  instruction  are  men.  There  is  no  more 
substantial  spiritual  nourishment  in  the  whole  range  of  the  Let¬ 
ters  than  the  treatise  on  Prayer  addressed  to  Proba  50  or  that  on 
the  Vision  of  God51  which  he  wrote  for  Paulina. 

The  versatility  of  the  bishop  and  the  wide  scope  of  his  pastoral 
solicitude  is  exemplified  in  his  letter  52  to  a  community  of  Sisters. 
After  settling  a  point  in  dispute,  he  proceeds,  in  admirably  terse 
Latin,  to  outline  a  rule  of  life  for  the  religious,  many  points  of 
which  are  as  practicable  today  as  they  were  fifteen  centuries  ago. 

The  letters  to  St.  Jerome  show  Augustine  under  strong  restraint, 
weighing  his  words  with  care,  keeping  back  his  natural  vigor  and 
exuberance  of  expression,  often  adopting  an  apologetic  tone  not 
found  elsewhere  in  the  Letters.  This  was  probably  owing  to  the 
testiness  of  Jerome’s  temper,  which  made  him  likely  to  take  excep¬ 
tion  to  the  most  unexpected  statements.  But  Augustine  had  the 
greatest  possible  respect  for  Jerome’s  learning  and  sincerely  de¬ 
sired  to  be  instructed  by  him.  To  all  his  other  correspondents 
he  was  the  teacher,  deferred  to  and  consulted  by  popes  and  bishops 
as  well  as  by  the  laity,  the  outstanding  intellectual  force  of  his 
time. 


50  Ep.  130. 

51  Ep.  147. 

52  Ep.  211. 

9W 


PART  I.  VOCABULARY. 
L  Morphology. 


CHAPTER  I.  DERIVATIVES, 
i.  Nouns. 

The  ecclesiastical  writers  whose  medium  was  Latin,  found  them¬ 
selves  at  a  decided  disadvantage  as  compared  with  their  Greek 
contemporaries.  The  latter  had  a  flexible  and  analytic  language, 
capable  of  expressing  the  finest  distinctions  of  abstract  thought, 
while  the  former  were  obliged  to  set  forth  ideas  far  removed  from 
Roman  thought  and  life  in  a  tongue  which  showed  a  curious  aver¬ 
sion  for  abstraction.  The  writers  of  the  classical  period,  while 
deploring  the  poverty  of  Latin  in  this  respect,  nevertheless 
attempted  to  perpetuate  this  poverty  by  condemning  the  only  two 
sources  whence  the  language  might  be  enriched:  neologisms  and 
foreign  loan-words.  But  the  later  writers,  overruling  these  out¬ 
worn  canons  of  criticism,  proceeded  to  open  wide  the  gates  which 
had  been  barred  so  long,  and  to  form  new  words  or  to  borrow 
Greek  ones  at  need.  Provincial  writers,  especially  Africans,  show 
the  most  extensive  traces  of  this  tendency ;  of  these  Tertullian  and 
Augustine  made  the  most  impressive  contribution  to  the  literary 
vocabulary. 

The  following  categories  are  those  which  show  the  greatest  di¬ 
vergence  from  the  classical  vocabulary  in  the  Letters  of  Augustine. 

1.  Nouns  in  -a. 

An  immense  number  of  words  in  -a  of  classical  usage  occur 
throughout  the  Letters,  as  might  be  expected  in  view  of  the  fact 
that  -a  is  such  a  common  suffix  in  Latin.  The  following  are 
worthy  of  note  because  they  show  deviation  from  classical  diction 
by  being  late,  colloquial  or  poetical. 

basterna  (late)  10,  1.  (Pall.  7,  2,  3;  Lampr.  Elag.  21;  Amm. 

14,  6,  16;  Hier.  Ep.  22,  16.) 

bucca  (colloquial)  3,  5.  (Cato  ap.  Gell.  2,  22,  29;  Plaut.  Stick. 

5,  4,  42;  Juv.  3,  262;  Hier.  Ep.  22,  16.) 


19 


20 


buda  (colloq.)  78,  6;  105,  3.  (Anthol.  Lat.  5,  189,  2;  Don.  ad 
Yerg.  A.  2,  135.) 

ficulnea  (late)  (Vulg.  Osee,  9,  10;  Lnc.  13,  7;  Hier.  in  Jerem. 

2  ad  8,  13.) 

lucta  (p.  c.)  187,  24.  (Capitol.  Maxim.  6;  Anson.  Ep.  93; 
Hier.  Ep.  124,  5.) 

papa  (eccl.)  31,  8;  175,  6;  190,  22;  209,  sal.;  215,  2.  (Prnd. 
o-Tecf).  11,  127;  Tert.  Pudic.  13.) 

senecta  (a.  c.  and  poet.)  179,  7;  197,  4.  (Lucil.  ap.  Non.  492, 
23;  Enn.  ap.  Cic.  Or.  55,  184;  Plaut.  Most.  1,  3,  60; 
Lucr.  4,  1256 ;  Vulg.  Psal.  70, 18 ;  Eccli.  3, 14;  Isai.  46,  4.) 
vindicta  (poet.)  145,  5;  153,  16.  (Juv.  16,  22;  Phaedr.  1,  29, 
10;  Vulg.  freq.  Deut.  32,  43  to  1  Petr.  2,  14.) 

2.  Nouns  in  -ar,  -are. 

torcular  (rare)  47,  3;  78,  9;  111,  2.  (Plin.  18,  26,  62;  Yitr. 

6,  9;  Vulg.  Num.  18,  27;  Deut.  15,  14;  Prov.  3, 10  etc.) 
luminaria  (eccl.)  55,  11,  12.  (Hier.  adv.  Vigil.  3;  Vulg.  Gen. 

1,  16;  Ex.  25,  6;  Judith,  13,  6  etc.) 
salutare  (as  noun:  late)  140,  46.  (App.  M.  2,  128;  Vulg.  Gen. 
49,  18;  Psal.  41,  5.) 

3.  Nouns  in  -arius,  -arium. 

Those  in  -arius  usually  denote  an  agent  and  are  especially  fre¬ 
quent  in  the  sermo  plebeius.  Plautus  shows  a  remarkable  fondness 
for  them.  This  is  properly  an  adjectival  termination,  so  that  many 
of  these  nouns  are  adjectives  used  substantively.  Both  uses  are 
found  in  the  Letters.  Nouns  in  -arium  are  few  and  mostly  of  late 
formation :  they  usually  denote  a  place  where  things  are  kept. 

apothecarius  (late)  185,  15.  (Dig.  12,  58,  12.) 
tributarius  (mostly  p.  c.)  220,  7.  (Gai.  Inst.  2,  21;  Flor.  3, 
4,  1;  Suet.  Aug.  40;  Vulg.  Josue  16,  10;  Judic.  17,  13; 

3  Reg.  9,  21;  Esth.  10,  1  etc.) 

breviarium  (coll,  for  summarium x)  141,  1;  185,  6.  (Suet. 
Galb.  12;  Hier.  Ep.  148,  14.) 

cellarium  (p.  c.  access,  form  to  cella)  145,  10;  211,  12,  13.  (Dig. 
32,  41,  1;  Cael.  Aur.  Acut.  1,  11,  93;  Ambros.  in  Cant. 
Cant.  1,  20;  Hier.  adv.  Jovin.  11,  14;  Vulg.  Deut.  28,  8; 
1  Par.  28,  11;  Prov.  24,  4  etc.) 

1  Cf.  Sen.  Ep.  39,  1 :  haec  quae  nunc  vulgo  breviarium  dicitur  olim  cum 
Latine  loqueremur  summarium  vocabatur. 


21 


hastarium  (late)  96,  2.  (Tert.  Ap.  13  ad  Nat.  1,  10.) 
plantarium  (rare)  108,  13;  141,  6.  (Plin.  13,  4,  8;  17,  20,  34; 
Hier.  Ep.  79,  10.) 

vestiarium  (rare)  211,  12.  (Plin.  15,  8,  8.) 

4.  Nouns  in  -atus. 

These  are  abstracts  formed  from  the  supine  stem,  some  of  which 
have  parallels  in  -io ;  or  purely  noun  forms  made  on  the  analogy 
of  the  verbal  forms.  These  latter  are  largely  ecclesiastical  terms, 
some  of  them  of  hybrid  formation.  Very  few  occur  in  the  classical 
period,  but  they  are  found  with  increasing  frequency  after  the 
third  century  A.  D.2 

affatus  (poet.)  130,  20;  147,  1,  18,  26,  27,  28,  29,  31,  47;  258; 
259,  5.  (Stat.  2,  4,  7;  Verg.  A.  4,  284;  Cod.  Just. 
5,  4,  23.) 

apostolatus  (eccl.)  40,  5.  (Tert.  adv.  Marc.  1,  20;  Sid.  Ep.  7, 
4;  Yulg.  Act.  1,  25;  Pom.  1,  5.) 
clericatus  (eccl.)  35,  2;  60,  1;  78,  3;  125,  2;  126,  3,  6,  7,  8,  12; 
185,  44,  45.  (Hier.  Ep.  51,  1.) 

comitatus  (=  court,  late)  88,  7,  10;  97,  2;  141,  10;  225,  1. 
(Dig.  49,  16,  13;  Aus.  Ep.  17.) 

episcopatus  (eccl.)  23,  1;  28,  1;  43,  4;  51,  2,  4;  53,  6;  59,  2; 
69,  2;  71,  2;  82,  32;  86;  108,  5;  128,  2,  3;  149,  34; 
173,  3;  185,  44;  209,  4,  5,  6,  7,  8,  10.  (Amm.  27,  3,  10; 
Tert.  Bapt.  17;  Yulg.  Psal.  108,  7.) 
famulatus  (rare)  232,  4.  (Sen.  Hippol.  991;  Arn.  1,  26;  Yulg. 
Exod.  1,  14.) 

flatus  (poet.)  118,  11;  190,  16;  169,  10;  205,  19.  (Hor.  A.  P. 
205 ;  Ov.  M.  13,  418 ;  Yerg.  G.  2,  339 ;  Yulg.  Isai.  30,  33 ; 
Dan.  5,  23,  etc.) 

latratus  (poet.)  29,  2.  (Yerg.  G.  3,  411;  Ov.  M.  4,  450,  etc.) 
potentatus  (lit.=  might,  late)  51,  3.  (Arn.  1,  31;  Yulg.  Psal. 
19,  7;  Eccli.  10,  11.) 

primatus  (a.  c.)  36,  12;  38,  2;  43,  3;  59,  1;  209,  3.  (Yarro, 
R.  R.  1,  7,  10;  Yulg.  Eccli.  24,  10  ;  Coloss.  1,  18,  3; 
3  Joan.  9.) 

principatus  (=  angels,  good  or  bad:  eccl.)  149,  25,  26,  30. 
(Yulg.  Rom.  8,  38;  Col.  1,  1,  16.) 


2  Goelzer,  9. 


22 


reatus  (=  guilt:  late)  98,  6;  125,  3;  126,  1;  164,  13;  166,  6, 
27.  (Arn.  1,  64;  App.  Met.  7;  Yulg.  Deut.  21,  8;  Exod. 
32,  35.) 

tractatus  (=  homily:  eccl.)  44,  10;  224,  2.  (Aug.  Haeres.  4, 
praef . ) 

5.  Nouns  in  -bulum,  - culum ,  -crum. 

These  are  sometimes  mistaken  for  diminutives.  The  suffix  is 
added  to  verbs  and  usually  indicates  an  instrument  of  action. 
Augustine  appears  to  favor  the  nouns  in  - culum ,  using  only  one, 
a  classical  word,  in  -bulum  (vocabuluni)  and  one  in  -crum. 

lavacrum  (p.  c.)  35,  3;  108,  6,  10;  127,  7;  185,  39;  187,  28; 
190,  21;  193,  3;  194,  32.  (Gell.  1,  2,  2;  Amm.  16,  10, 
14;  Tert.  Cor.  3;  Yulg.  Tit.  3,  5.) 
defensaClllum  (cb ra£  \ey6fievov)  102,  35. 

habitaculum  (p.  c.)  78,  3 ;  185,  30.  (Gell.  5, 14,  21 ;  Pall.  1,  23.) 
obstaculum  (p.  c.)  165,  11,  14.  (Prud.  Ham.  601;  App.  Flor. 

p.  361,  11;  Arn.  2,  62;  Amm.  17,  3.) 
offendiculum  (rare)  164,  16.  (Plin.  Ep.  9,  11,  1;  Paul.  Nol. 
Carm.  27,  96;  Hier.  in  Isai.  13,  49,  8;  Yulg.  1  Cor.  8, 
9;  Isai.  57,  14.) 

retinaculum  (=bond,  p.  c.  very  rare  in  sing.)  118,  3.  (Amm. 
30,  4,  4.) 

'signaculum  (p.  c.)  23,  4;  185,  23.  (Tert.  Apol.  21;  Prud. 

Psych.;  App.  Elor.  9,  11,  16;  Hier.  Ep.  123,  3.) 
sustentaculum  (very  rare)  104,  5;  126,  10;  262,  8.  (Tac.  H. 

2,  28;  Yarro  R.  R.  1,  51;  Aug.  Mor.  Eccl.  Cath.  33.) 
umbraculum  (=  shade:  rare)  102,  35;  137,  3;  187,  31.  (Yerg. 
E.  9,  42.) 

6.  Nouns  in  -edo. 

These  are  usually  denominative  or  verbal.  Only  four  are  found 
in  the  Letters,  one  classical. 

intercapedo  (rare)  147,  43.  (Cic.  Fam.  16,  21;  Suet.  Yesp.  10; 
Plin.  Ep.  4,  9.) 

putredo  (late)  93,  8;  102,  5;  104,  7;  140,  20;  205,  9.  (App.  M. 
9,  p.  222;  Prud.  Cath.  9,  31;  Macr.  S.  1,  17,  57;  Hier. 
Ep.  61 ;  Yulg.  Job  7,  5;  Prov.  12,  4;  Joel  2,  20.) 
turpedo  3  (rare)  91,  5.  (Cic.  Rep.  1,  2,  2;  Tert.  Cor.  Mil.  14.) 


3  A  syncopated  form  of  turpitudo.  Goelzer,  108. 


23 


7.  Nouns  in  -ela. 

Nouns  of  this  class  are  rare,  being  found  chiefly  in  early  and  late 
Latin.  It  is  a  termination  belonging  to  the  sermo  plebeius.  The 
following  occur  in  the  Letters : 

cautela  (a.  and  p.  c.)  43,  20;  108,  10;  148,  17;  209,  9;  264,  2. 

(Plaut.  Mil.  3,  1,  6;  App.  M.  2,  p.  117;  Dig.  3,  3,  15.) 

incorruptela  (eccl.)  205,  14,  15.  (Tert.  de  Carne  Christi  15; 

Vulg.  1  Cor.  15,  50.) 

loquela  (poet.)  3,  1;  21,  5;  28,  1;  80,  2;  151,  4.  (Plaut.  Cist. 

4,  2,  76;  Yerg.  A.  5,  842;  Lucr.  5,  230;  Yulg.  Psal.  18, 

4;  Eccli.  13,  14;  Matth.  26,  73;  Joan.  4,  42.) 

8.  Nouns  in  - ia ,  -ntia. 

The  termination  -ntia  is  especially  frequent  in  the  African 
writers  and  is  much  favored  by  Augustine.  The  abstract  nature 
of  the  ideas  he  sets  forth  calls  for  a  wide  variety  of  abstract  terms, 
sudh  as  were  usually  avoided  by  the  classical  writers.  Many  of  the 
nouns  in  -ntia  have  been  developed,  by  an  easily  understood  transi¬ 
tion,  from  present  participles  in  the  neuter  plural,  while  others 
have  been  formed  on  the  analogy  of  these  from  adjectives. 

a)  Nouns  in  -ntia. 

absentia  (rare)  22,  9;  27,  2;  31,  2,  4;  40,  1;  69,  2;  28,  15; 

84,  1,  2;  95,  1,  6;  101,  1;  102,  4;  108,  8;  120,  14;  122, 

1,  2;  124,  2;  126,  3,  6;  142,  1,  1;  147,  5,  7,  11;  151,  13; 

162,  3;  166,  1;  228,  8,  9;  263,  4.  (Cic.  Pis.  16,  37; 

Quint.  4,  2,  70;  Tac.  A.  4,  64;  Yulg.  Philip.  2,  12.) 

abstinentia — Cf.  ch.  v.  Semantics. 

apparentia  (eccl.)  147,  5.  (Tert.  adv.  Marc.  1,  19;  Firm. 

Math.  5,  8.) 

circumstantia  (rare)  140,  23;  149,  24.  (Gell.  3,  7,  5;  Sen. 

Q.  N.  2,  7,  2 ;  Tert.  Or.  3 ;  Yulg.  Psal.  140,  3.) 

concinentia  (p.  c.  for  concentus)  55,  29.  (Macr.  Somn.  Scip. 

2,  2;  Sid.  Ep.  8,  4.) 

congruentia  (very  rare)  3,  4;  54,  1;  55,  10,  10,  21;  111,  12; 

140,  5;  194,  16.  (Suet.  Oth.  2;  Plin.  Ep.  2,  5,  11;  App. 

M.  p.  283,  15.) 

concupiscentia  (eccl.)  55,  36;  95,  6;  102,  25;  130,  23,  24,  26; 

131;  138,  12;  140,  19;  155,  11;  164,  19;  167,  11;  184, 

A.  3  ;  187,  31 ;  194,  44 ;  196,  5,  6  ;  211,  10 ;  220,  4.  (Tert. 

Ees.  Car.  45;  Hier.  Ep.  63,  1;  Paulin.  Nol.  Ep.  30,  3; 


24 


Vulg.  Num.  11,  34;  Deut.  9,  22;  Tobiae  3,  16;  Psal.  105, 
14;  Marc.  4,  19.) 

consequents  (p.  c.  and  juristic)  36,,  28;  93,  33  ;  102,  37.  (Gell. 

12,  5,  10;  Auct.  Her.  4,  54,  67;  Dig.  4,  3,  19.) 
corpulentia  (=  corporeity,  late,  very  rare)  120,  12.  (Tert. 
Carn.  Chx.  3.) 

diffidentia  (=  unbelief,  eccl.)  23,  6;  88,  10;  217,  10.  (Vulg. 

Rom.  4,  20;  Ephes.  2,  2.) 
discernentia  (a7ra£  Xeyofievov)  4,  1. 

displicentia  (rare)  108,  10.  (Sen.  Tranq.  An.  2,  8;  Cael.  Aur. 
Tard.  3,  6,  86.) 

eminentia  (mostly  p.  c.)  55,  31;  140,  44,  62.  (Gell.  5,  11,  9; 

Ulp.  Frag.  11,  3;  Vulg.  Macc.  6,  19.) 
essentia  (rare)  120,  17;  166,  4.  (Quint.  2,  14,  2;  Sen.  Ep.  58, 
6;  App.  Dogm.  Plat.  1,  6.) 
experientia — Cf.  ch.  v.  Semantics, 
faeculentia  (p.  c.)  108,  6.  (Sid.  Ep.  3,  13.) 
flagrantia  (p.  c.)  194,  1.  (Gell.  17,  10,  8;  Arn.  2,  p.  69;  Mart. 
Cap.  8,  p.  183.) 

honorificentia  (p.  c.)  64,  2;  148,  15;  164,  9;  238,  7.  (Arn. 
3,  2;  Symm.  Ep.  6,  36;  Vop.  Aur.  25,  6;  Ambros.  de 
Abr.  2,  10,  69;  Vulg.  Judith  15,  10.) 
indigentia  (rare)  102,  6,  17;  126,  7;  157,  29;  243,  12.  (Cic. 

Lael.  8,  27;  Ambros.  de  Isaac,  7,  60;  Vulg.  Amos,  4,  6.) 
indulgentia  (=  remission  of  guilt,  p.  c.)  87,  9;  104,  9;  105,  6; 
137,  16;  151,  11;  166,  10;  185,  23,  45;  186,  16.  (Capitol. 
Anton.  6,  3;  Amm.  16,  5,  16;  Vulg.  Isai.  61,  1;  1  Cor. 
7,  6.) 

inoboedientia  (eccl.)  35,  2;  184,  A.  3;  185,  24;  190,  10;  262,  9. 
(Civ.  Dei  14,  17;  Hier.  Quaest.  Hebr.  ad  Reg.  2,  1; 
Vulg.  Esth.  16,  24;  Rom.  5,  19;  2  Cor.  10,  6.) 
invidentia  (rare)  140,  54.  (Cic.  Tusc.  4,  8,  17;  Cael.  Aur. 

Tard.  4,  9,  132.) 
manentia  (amS  \ey o/jlevov),  11,  3. 

observantia  (=  observance  of  religious  duties:  late)  262,  9. 

(Cod.  Th.  16,  5,  12;  Vulg.  2  Macc.  6,  11.) 
omnipotentia  (p.  c.)  80,  2;  82,  5;  92,  5;  102,  5;  118,  15;  137, 
6,  20;  149,  18.  (Macr.  S.  1,  16;  Hier.  Ep.  58,  3;  Hilar. 
'Trim  1,  4.) 

paenitentia — Cf.  ch.  v.  Semantics, 
perseverantia — Cf.  ch.  v.  Semantics. 


25 


placentia  (p.  c.)  108,  10.  (App.  Dogm.  Plat.  2,  p.  15;  Hier. 
Nom.  Hebr.  col.  69.) 

praescientia  (eccl.)  73,  6,  7;  102,  14;  149,  20;  186,  25.  (Civ. 
Dei  5,  9;  Tert.  adv.  Marc.  2,  5;  Mart.  Cap.  2,  159; 
Ambros.  S.  S.  3,  16 ;  Hier.  adv.  Rufin.  1,  22;  Vulg.  Eccli. 
31,  2;  Act.  2,  23;  1  Petr.  1,  2.) 

providentia  (=  Providence  of  God:  eccl.)  19;  23,  8;  98,  4;  102, 
13;  103;  108,  6;  137,  8;  138,  2;  140,  13,  31;  153,  4,  17; 
159,  4;  184  A,  6;  194,  32;  231,  7.  (Ynlg.  Sap.  14,  3; 
Act.  24,  2.) 

rednndantia  (rare)  126,  7.  (Cic.  Or.  30,  108;  Yitr.  1,  6;  Tert. 

Apol.  31;  App.  Dogm.  Plat.  2,  5.) 
resplendentia  (chr Aey ofxevov)  155,  14. 

reticentia  (rare)  151,  1.  (Plaut.  Mer.  5,  2,  52;  Cic.  Phil.  14, 

12,  33;  Quint.  9,  1.) 

somnolentia  (late)  194,  32.  (Sid.  Ep.  2,  2.) 

sufficientia  (p.  c.)  130,  12,  13;  194,  19;  262,  8.  (Tert.  ad  Uxor. 

1,  4;  Sid.  Ep.  6,  12;  Ynlg.  2  Cor.  3,  5 ;  1  Tim.  6,  6.) 
sustinentia  (eccl.)  140,  26.  (Lact.  Ep.  34,  7 ;  Cyp.  Bon.  Patient. 

2;  Interpr.  Irenai.  5;  Haeres.  5,  1.) 
tolerantia  (very  rare)  22,  1,  3;  27,  1;  41,  1;  43,  23;  44,  11; 
55,  25;  73,  7;  93,  1;  105,  16;  130,  18;  140,  63;  199,  29; 
208,  2;  248,  2.  (Cic.  Par.  4,  1,  27;  Sen.  Ep.  67,  5; 
Quint.  2,  20,  10;  Yulg.  2  Cor.  1,  6.) 
valentia  (a.  and  p.  c.)  102,  6;  145,  6;  243,  3.  (Titin.  ap.  Non. 

186,  25;  Macr.  Som.  Sc.  2,  14;  Tert.  adv.  Jud.  9.) 
vinulentia  (rare)  29,  13, 10.  (Cic.  Phil.  2,  39, 101 ;  Suet.  Yit.  17) 
vinolentia  (rare)  55,  35;  35,  2. 

b)  Nouns  derived  from  verbals  in  -ax. 

efficacia  (rare)  86;  205,  17.  (Plin.  11,  5,  4;  Amm.  14,  8,  5; 

Lact.  de  Ira  D.  10,  37;  Vulg.  Eccli.  9,  4.) 
fallacia  (in  sing.,  a.  and  p.  c.)  102,  20.  (Plaut.  Ps.  2,  4,  15; 
Flor.  1,  16,  7;  Yulg.  Eccli.  1,  40;  2  Macc.  15,  10;  Matth. 

13,  22.) 

c)  Nouns  in  -monia  (-monium) . 

acrimonia  (mostly  a.  c.)  159,  1;  88,  2,  13.  (Cato  R.  R.  15,  7, 
5;  Naev.  ap.  Non.  73,  18;  Auct.  Her.  4,  37,  49.) 
parsimonia  (mostly  a.  and  p.  c.)  159,  4;  167,  6.  (Plaut.  Most. 

1,  3,  78;  Ter.  Heaut.  3,  1,  32;  Amm.  15,  4,  8.) 
sanctimonia  (rare)  59,  2;  150,  1;  187,  15;  188,  1;  209,  6.  (Cic. 


26 


Rab.  Perd.  10,  30 ;  Tac.  A.  3,  69 ;  Quint.  30,  93 ;  Vulg. 

Psal.  95,  6;  Hebr.  12,  14.) 

sanctimonium  (eccl.)  36,  9.  (Vulg.  Interpr.  Ital.  Hebr.  10,  14; 

Exod.  15,  17 ;  Aug.  in  Psal.  99 ;  Petr.  Diac.  De  Incarn.  1.) 

pactimonium4  (eh ra|  Aey ofxevov)  61,  2. 

This  is  another  plebeian  termination  and  one  which  tended  to 
develop  two  sets  of  forms:  feminine  and  neuter.  Like  Cicero, 
Augustine  seems  to  have  preferred  the  feminine  termination,  as 
pactimonium  and  sanctimonium  are  the  only  words  in  -monium 
to  be  found  in  his  letters.  Of  the  five  words  in  -monia,  all  but 
acrimonia  have  collateral  forms  in  -monium. 

d)  Double  forms  in  - ia ,  -ies. 

It  has  been  noted  5  that  75  °/0  of  the  words  in  -itia  have  corre¬ 
sponding  forms  in  -Hies;  that  those  in  -itia  are  nearly  all  classical 
and  largely  Ciceronian,  while  those  in  -ities  belong  to  early  or  late 
Latin  and  are  probably  plebeian.  Augustine  has  twenty  words  in 
- itia ,  all  classical,  for  only  two  of  which  he  has  collateral  forms 
in  -ities. 


duritia  (class.)  84,  2;  88,  9; 
104,  16. 

mollitia  (class.)  48,  2. 

luxuria  (class.)  36,  14,  15;  55, 
12;  144,  2;  199,  12. 

materia  (class.)  17,  2;  169,10. 


durities  (poet.)  93,  41.  (Lucr. 
4,  268;  Cat.  66,  50;  Ov. 
M.  1,  401.) 

mollities  (rare)  27,  2.  (Cic. 
Att.  1,  17,  4;  Just.  1, 
7,  13.) 

luxuries  (rare)  36,  14.  (Cic. 
Rose.  Am.  27,  75  ;  Verg. 
G.  1,  112.) 

materies  (rare)  159,  5;  155,  6; 
231,  6;  253,  2.  (Cic. 
Or.  2,  21,  88.) 


*  Cf .  Du  Cange,  Vol.  V,  4:  “  sed  videtur  legendum  patrimonii  ita  ut 
innuat  recuperaturos  patrimonium  et  continentiam,  hoc  est  reditus  suos 
et  quod  cuique  necessarium  est  ad  suam  conditionem  manutenendam.” 

The  Vienna  Corpus  gives  as  variant  sanctimonii  (m).  The  substitution 
of  patrimonium  for  pactimonium  would  seem  either  to  violate  the  meaning 
of  the  author  who  is  speaking  of  spiritual  things  only,  or  to  give  a  forced 
meaning  of  inheritance  of  virtue  to  patrimonium,  which  would  need  some 
qualifying  explanation. 

6  Cooper,  48. 


27 


It  is  worthy  of  note  that  both  luxuria  and  luxuries  occur  in  the 
same  passage  in  successive  sentences.  Other  words  in  -ies  are: 

barbaries  (poet.)  199,  35.  (Ov.  M.  15,  829;  Lucr.  8,  812.) 

conluvies  (rare)  138,  17.  (Att.  ap.  Cie.  Att.  9,  10,  7;  Tac.  H. 

2,  16;  Just.  2,  6,  4;  Dig.  43,  22.) 

ingluvies  (rare)  118,  32.  (Hor.  S.  1,  2,  8;  Gell.  7,  16,  4; 

Eutr.  7,  18.) 

pauperies  (poet.)  211,  5.  (Yerg.  A.  6,  437;  Hor.  C.  3,  2,  1; 

Lact.  6,  20,  25;  Yulg.  Prov.  6,  11.) 

9.  Nouns  in  -io. 

This  is  one  of  the  largest  categories  of  nouns  found  in  the  Let¬ 
ters,  as  indeed  it  is  in  the  Latin  language  itself.  The  scarcity  of 
abstract  words  was  conveniently  supplied  by  the  formation  of 
nouns  in  -io.  Cicero  enriched  the  language  with  a  long  list  of 
these  words,  some  of  which  were  used  by  himself  alone.  After  his 
time  the  termination  fell  into  disfavor  with  classical  writers,6  but 
remained  extraordinarily  fertile  in  the  popular  speech.  Used  with 
esse ,  these  nouns  often  took  the  place  of  active  verbs  and  retained 
their  verbal  meaning.  In  the  post-classical  period  we  find  the 
suffix  once  more  appearing  in  literary  Latin,  and  the  language  was 
enriched  with  numbers  of  nouns  by  Gellius,  Apuleius,  Tertullian, 
Cyprian,  Arnobius,  Jerome,  Ambrose  and  Augustine.  It  is 
rather  significant,  in  view  of  Augustine’s  training  as  a  rhetorician, 
that  many  of  the  words  he  uses  are  technical  rhetorical  terms, 
although  he  does  not  always  use  them  with  their  purely  rhetorical 
connotation.  He  also  has  several  which  are  not  in  common  circu¬ 
lation  in  Latin  outside  of  Cicero. 

abolitio  (rare,  mostly  juristic)  153,  15;  193,  6,  7.  (Tac.  Ann. 

13,  51 ;  Cod.  Th.  9,  37,  3 ;  Dig.  48,  16 ;  Apul.  de  Mund.  8.) 

abominatio  (eccl.)  47,  3;  199,  30,  31.  (Hier.  in  Matth.  4,  ad 

24,  15 ;  Yulg.,  freq.  Exod.  8,  26,  to  Apoc.  21,  27 ;  Hilar. 

in  Matth.  25,  3.) 

abstentio  (late)  196,  3.  (Cael.  Aur.  Acut.  3,  18;  Hilar,  in  Ps. 

1,  11.) 

acceptio  (=  esteeming:  late)  54,  7;  93,  53;  167,  18;  193,  4. 

(Cod.  Th.  1,  9,  2;  Yulg.  2  Par.  19,  7;  Eccli.  20,  24; 

Eom.  2,  11;  1  Petr.  1,  17.) 


0  Goelzer  ( 1 ) ,  79. 


28 


adimpletio  (eccl.)  102,  37.  (Tert.  adv.  Marc.  5,  17 ;  Lact.  4,  20.) 
admemoratio 7  59,  1.  “  Sic  codd.  saec.  XIII;  commemoratio 

codd.  saec.  XV.” 

adnuntiatio  (eccl.)  55,  10;  164,  12,  13.  (Lact.  4,  21;  Am.  7, 
43;  Vulg.  I  Joan.  1,  5.) 

adoratio  (rare)  149,  13,  16.  (Plin.  29,  4,  20;  App.  M.  4,  p.  155; 
Hier.  in  Is.  XII  ad  44,  6.) 

adqnisitio  (late)  228,  8.  (Dig.  44,  4,  4;  Tert.  Ex.  Cast.  12; 

Vulg.  Prov.  3,  14;  Eccli.  4,  24;  Act.  19,  25;  I  Petr.  2,  9.) 
adstructio  (late  and  very  rare)  104,  14.  (Mart.  Cap.  5,  p.  149; 
9,  p.  314.) 

adsumptio  (very  rare)  148,  10.  (Cic.  Fin.  3,  5,  18;  Isid.  Orig. 
2,  9,  2;  Ynlg.  Psal.  88,  19;  Thren.  2,  14;  Luc.  9,  51; 
Rom.  11,  15.) 

adtestatio  (late)  43,  14;  82,  32;  180,  4.  (Macr.  Sonin.  Sc.  2,  9; 

Treb.  Poll.  XXX  Tyr.  30;  Vulg.  Gen.  43,  3.) 
aedificatio — Cf.  ch.  v.  Semantics. 

afflictio  (very  rare)  93,  20;  100,  1;  137,  16;  166,  16,  20.  (Sen. 

Cons,  ad  Helv.  16;  Vulg.  Gen.  16,  11  to  Act.  7,  34.) 
agnitio  (rare)  95,  22;  149,  32.  (Cic.  X.  D.  1,  1;  Macr.  Somn. 
Sc.  1,  8;  Cass.  Incarn.  4,  2;  Vulg.  Gen.  45,  1;  Sap.  3,  18; 
Eccli.  1,  15;  Eplies.  1,  17.) 

amissio  (rare  out  of  Cicero)  130,  3;  232,  3.  (Cic.  Pis.  17,  40; 
Fam.  4,  3;  Sen.  Ep.  4;  Vulg.  Jud.  16,  28;  Act.  27,  29; 
Rom.  11,  15.) 

anticipatio  (rare  out  of  Cicero)  164,  9.  (Cic.  X.  D.  1,  16,  43; 
Arn.  3,  p.  107.) 

apparitio  (=  attendance :  very  rare)  150,  1.  (Cic.  Fam.  13,54.) 
ascensio  (rare  for  ascensus)  54,  1;  130,  2;  199,  20,  24,  35. 
(Plaut.  Rud.  3,  1,  7 ;  Vulg.  Josue  15,  7;  1  Par.  26,  16; 
Psal.  8,  3,  6.) 

assertio  (=  assertion:  late)  108,  5;  186,  39;  190,  2,  13.  (Arn. 

1,  p.  18.) 

aversio  (lit.  =  a  turning  away.  This  use  of  the  word  is  con¬ 
fined  to  the  adverbial  expression  ex  aversione.  Augustine 
uses  it  in  the  nom.  and  in  the  ab.  of  instrument.)  140, 
56,  74;  147,  31.  (Auct.  B.  Hisp.  22.) 
bacchatio  (rare)  35,  2.  (Cic.  Verr.  21,  12;  Hyg.  Fab.  48.) 
benedictio  (eccl.)  31,  9;  41,  2;  61,  2;  137,  15;  175,  5;  179,  4; 


7  Thes.  Ling.  Lat.,  Vol.  I. 


29 


184A,  3.  (Paul.  Nol.  Ep.  32;  Sulp  de  Vita  S.  Mart.  2, 
12;  Vulg.  Gen.  26,  29;  Deut.  16,  10;  Gal.  3,  14.) 
breviatio  (late)  139,  3;  199,  20,  29,  30.  (Jordan.  Get.  Praef.) 
cantatio  (a.  and  p.  c.)  26,  3.  (Varro  L.  L.  6,  7;  App.  M.  2, 
p.  125;  Vulg.  Psal.  70,  6.) 

causatio  (p.  c.  juristic)  108,  2;  126,  4.  (Cod.  Th.  3,  5,  2;  Tert. 
ad  Marc.  5,  20;  Gell.  20,  1.) 

circumcisio  (eccl.)  23,  4;  82,  8,  11,  12,  15,  20;  147,  14;  187,  34; 
196,  3,  9,  11,  14;  199,  29;  265,  3.  (Pact.  4,  17,  1;  Tert. 
adv.  Jud.  2,  3;  Vulg.  freq.  Gen.  17,  25  to  Tit.  1,  10.) 
circumpositio  (eccl.)  262,  9.  (Ambros.  Ep.  38,  1.) 
circumventio  (p.  c.  ex.  Cic.)  78,  5.  (Cic.  Att.  2,  16,  4;  Hier. 
in  Eph.  Ill  ad  4,  14;  Dig.  4,  4,  17;  Cod.  Just.  2,  43,  3; 
Cyp.  595,  9;  Arn.  5,  3;  Vulg.  Ep'hes.  4,  14.) 
cohabitatio  (late)  78,  8,  8.  (Alcim.  Avit.  p.  505;  Greg.  Tur. 

H.  F.  2,  12,  p.  80;  Hilar,  in  Ps.  64,  5.) 
coinquinatio  (late)  236,  2.  (Sulp.  Sev.  Ep.  2,  9;  Vulg.  1  Esd. 

6,  21;  Judith  9,  2;  2  Macc.  5,  27;  2  Petr.  2,  13.) 
collatio — ‘Cf.  ch.  v.  Semantics. 

comminatio  (rare)  145,  3.  (Cic.  De  Or.  3,  54,  206;  Plin.  8,  45, 
70;  Vulg.  Isai.  30,  30;  Jerem.  10,  10.) 
commixtio  (p.  c.)  137,  11.  (Marc.  Emp.  8;  Hier.  Ep.  71,  1; 

Vulg.  Levit.  18,  20;  Num.  19,  13;  Osee  7,  4.) 
communicatio  (rare  out  of  Cicero)  53,  6;  54,  1;  98,  5;  202A,  1. 

(Cic.  Balb.  13,  31;  Fam.  5,  19,  2;  Plin.  24,  14,  80.) 
communio — Cf.  ch.  v.  Semantics, 
compassio  (eccl.)  40,  4.  (Tert.  Res.  Carn.  4.) 
compensate  (trop.  in  Cic.  only)  23,  8;  166,  18,  20;  185,  44; 

188,  6.  (Tusc.  5,  33,  95;  FT.  D.  1,  9,  23.) 
completio  (late)  49,  2.  (Paul,  ex  Fest.  p.  105;  Jul.  Ep.  Nov.  c. 
66;  Vulg.  Ezech.  5,  2.) 

concertatio  (rare  out  of  Cicero)  147,  49.  (Cic.  Fin.  1,  8,  27; 

de  Or.  1,  43,  194;  Plin.  29,  1,  5;  Vulg.  2  Reg.  3,  1.) 
concursio  (rare  out  of  Cicero)  118,  28.  (Cic.  Ac.  1,  2,  6;  Fin. 

I,  6,  17;  Auct.  Her.  4,  12,  18;  Vulg.  Act.  21,  30.) 
condemnatio  (p.  c.  and  juristic)  88,  7 ;  57,  11 ;  166,  24;  169,  13. 

(Dig.  2,  10,  5;  Cod.  Just.  8,  14,  8;  Gai.  Inst.  3,  180; 
Vulg.  1  Esdr.  7,  26 ;  Sap.  12,  27 ;  Rom.  5,  16 ;  2  Cor.  7,  3.) 
confectio  (rare  out  of  Cicero)  43,  3;  228,  8;  250,  1.  (Cic.  Sen. 

1,  2;  de  Or.  2,  15;  Cod.  Just.  6,  23,  27.) 
confessio — Cf.  ch.  v.  Semantics. 


30 


conflictatio  (=  dispute:  eccl.)  193,  4.  (Vulg.  1  Tim.  6,  5.) 
confractio  (eccl.)  140,  50.  (Vulg.  Psal.  105,  23;  Isai.  24,  19; 
Hier.  Vir.  Ill.  16.) 

conlocutio  (very  rare  out  of  Cicero)  9,  2;  33,  4;  40,  1.  (Cic. 

Tusc.  1,  33,  30;  Auct.  Her.  1,  15,  25.) 
connexio  (=  union:  rare  and  late)  137,  15;  140,  29.  (Isid. 

Orig.  18,  12,  6;  Serv.  ad  Verg.  A.  9,  517.) 
conquestio  (very  rare)  29,  7;  44,  12;  138,  1,  6.  (Cic.  Q.  Fr.  1, 

1,  7;  Sen.  Ep.  78,  12.) 

conscissio  (Augustine  only)  51,  3.  (Mor.  Eccl.  Cath.  34.) 
conseeratio — Cf.  ch.  v.  Semantics. 

consideratio  (rare)  28,  5;  34,  3;  173,  6;  228,  10.  (Cic.  Ac. 

2,  41,  129;  Gell.  13,  29.) 

consignatio  (p.  c.  and  rare)  61,  2.  (Quint.  12,  8,  11;  Dig. 
22,  3,  4.) 

consparsio  (late)  186,  19.  (Pall.  Nov.  13,  3;  Hier.  in  Matth.  2 
ad  16,  8;  Tert.  adv.  Marc.  4,  24;  Vulg.  1  Cor.  5,  7.) 
constipatio  (p.  c.)  118,  29,  30;  126,  2.  (Vop.  Aur.  21;  Amm. 
26,  6,  14;  Hier.  Ep.  58,  4.) 

constrictio  (p.  c.)  36,  25.  (Pall.  Mart.  1;  Scrib.  Comp.  84; 
Macr.  S.  7,  6.) 

contaminatio  (=  contamination :  p.  c.)  118,  8;  185,  17.  (Dig. 

48,  5,  2;  Arn.  5,  168;  Vulg.  Ezech.  14,  6;  1  Macc.  4,  43.) 
contritio  (==  contrition:  eccl.)  122,  2.  (Lact.  7,  18;  Vulg.  Jer. 

30,  15;  Psal.  13,  3.) 
conversio — Cf.  ch.  v.  Semantics, 
correctio — Cf.  ch.  v.  Semantics. 

correptio  (=  rebuke:  eccl.)  53,  7;  73,  4;  153,  10;  250,  3.  (Tert. 

Pudic.  14;  Vulg.  Tobiae  3,  21;  Sap.  1,  9;  Eccli.  8,  6.) 
creatio  (very  rare)  166,  25;  177,  1.  (Dig.  1,  7,  15;  Vulg. 
Hebr.  9,  11.) 

crucifixio  (eccl.)  140,  39.  (Hier.  in  Galat.  3,  ad  5,  24.) 

Cubitio  (a7ra£  Aey o/ievov)  3,  1. 
damnatio — Cf.  ch.  v.  Semantics. 

deceptio  (late)  82,  12;  205,  16.  (Mart.  Cap.  4;  Cod.  11,  47,  6; 
Hier.  in  Isai.  7  ad  22,  2;  Vulg.  Sap.  14,  21;  Dan.  2,  9; 
Mich.  1,  14.) 

deliberatio  (very  rare  out  of  Cicero)  62,  3;  125,  1.  (Cic.  Phil. 

1,  1,  2;  de  Or.  2,  82;  Liv.  2,  45,  7.) 
dementatio  (late  and  very  rare)  204,  5.  (Fredegarius  Chron.  68.) 


31 


deportatio  (rare,  a.  and  p.  c.)  102,  26;  126,  12.  (Cato  R.  R. 
144,  3;  Dig.  48,  13,  3.) 

depositio  (juristic  and  late)  4,  2;  38,  2.  (Dig.  16,  31;  Cod.  2, 
43,  3 ;  Vulg.  1  Petr.  3,  21.) 

depraedatio  (late)  185,  30.  (Cod.  2,  6,  4;  Lact.  Epit.  11;  Hier. 

in  Is.  4  ad  16 ;  Vulg.  Judith  10,  12;  Isai.  33,  1.) 
desertio  (late,  rare)  173,  4;  228,  5,  11.  (Dig.  49,  16,  3.) 
desolatio  (eccl.)  130,  3,  5,  30;  199,  29,  30,  31.  (Salv.  Gub.  Dei. 

6 ;  Hilar,  in  Psal.  58,  7 ;  Vulg.  2  Par.  36,  21 ;  Psal.  72, 19.) 
destitutio  (very  rare)  130,  30.  (Quint.  5,  20;  Suet.  Dom.  14; 
Vulg.  Hebr.  9,  26.) 

devitatio  (very  rare)  238,  9.  (Cic.  Att.  16,  2,  4.) 

devotio  (=  piety:  eccl.)  20,  3;  44,  1;  55,  2,  13;  58,  1;  80,  2; 

130,  26;  269,  1,  3.  (Lact.  2,  11;  Lampr.  Heliog.  3.) 
dictatio  (late)  139,  3.  (Dig.  29,  14.) 

diffusio  (very  rare)  93,  40;  166,  4.  (Mart.  Cap.  6,  661;  Sen. 
Vit.  Beat.  5,  1.) 

diiudicatio  (very  rare)  78,  3.  (Cic.  Leg.  1,  21,  56.) 
dilatatio  (late)  140,  67.  (Tert.  Anim.  37 ;  Hier.  in  Ezech.  10 
ad  31;  Vulg.  Prov.  21;  Ezech.  31,  7.) 
dilectio  (late)  23,  5;  27,  6;  28,  4;  31,  9;  36,  1;  48,  3;  55,  3; 
73,  6 ;  82,  36 ;  88,  9  ;  93,  6 ;  99,  2 ;  104,  7  et  saepe  to  266,  4. 
(Tert.  adv.  Marc.  4,  27;  Hier.  Ep.  5,  6;  Vulg.  freq. 
Tobiae  8,  9,  to  Judae,  21.) 

diremptio  (very  rare)  78,  1;  144,  3.  (Val.  Max.  4,  7,  1.) 
discissio  (late  for  discidium)  82,  8;  128,  3;  209,  1.  (Augustine 
only). 

discretio  (p.  c.)  120,  21;  147,  27,  38;  155,  16;  167,  6;  186,  27. 
(Pall.  Jul.  4,  5;  Lact.  7,  12,  4;  Macr.  Somn.  Sc.  1,  6, 
17;  Hier.  in  Matth.  2  ad  13,  17.) 
discussio  (=  disputation :  late)  17,  5;  23,  1;  43,  9;  44,  6. 

(Macr.  Somn.  Sc.  1,  16,  8;  Tert.  Pudic.  11.) 
dispersio  (=  scattering :  late)  185A;  204,  2;  232,  3.  (Tert. 

adv.  Jud.  13;  Vulg.  Joan.  7,  35.) 
distentio  (very  rare)  187,  41.  (C.  Aur.  Tard.  1,  4,  66;  Hier.  in 

Eccle.  Col.  392;  Cels.  2,  4,  8;  Vulg.  Eccle.  8,  16.) 
dormitio 8  (a.  and  p.  c.)  3,  1.  (Varr.  ap.  Hon.  100,  1;  Tert. 
Patient.  9 ;  Vulg.  2  Macc.  12,  45 ;  Hier.  Ep.  108,  15 ; 
Arn.  5,  9.) 

8  Tertullian  and  Jerome  give  this  word  a  figurative  meaning:  death; 
Augustine,  like  Arnobius,  uses  it  literally.  Cf.  Gabarrou,  18. 


32 


electio  (==  election  to  salvation:  eccl.)  186,  7,  15,  25;  194,  34. 
(Vulg.  Act.  9,  15;  Rom.  9,  11;  1  Thess.  1,  4;  2  Petr. 
1,  20.) 

enervatio  (very  rare)  243,  10.  (Arn.  3,  10.) 
evigilatio  (Augustine  only)  140,  76.  (Solil.  1,  1;  Civ.  Dei. 
17,  18,  1.) 

exaggeratio  (rare)  44,  4;  155,  8.  (Cic.  Tusc.  6,  26,  64;  Cell. 
13,  24,  9.) 

examinatio  (p.  c.)  44,  12.  (Dig.  3,  5,  8.) 
excaecatio  (a7ra$  XeyojuLevov)  88,  12. 
excitatio  (p.  c.)  9,  3;  28,  1.  (Arn.  7,  237.) 
execratio  (=an  object  of  execration:  eccl.)  43,  3;  69,  1.  (Vulg. 
Levit.  18,  27.) 

exhibitio  (p.  c.)  55,  3;  105,  3.  (Gell.  14,  2,  7;  Dig.  29,  3,  2; 
Tert.  Idol.  6.) 

expiatio  (rare)  235,  2.  (Cic.  Leg.  1,  14,  20;  Liv.  9,  1,  4;  Vulg. 
Exod.  29,  36;  Levit.  1,  4.) 

expoliatio  (late)  157,  14.  (Civ.  Dei  28,  8;  Isid.  18,  2,  1;  Hier. 

adv.  Jovin.  1,  38;  Vulg.  Coloss.  2,  11,  1.) 
finctio  (a7ra£  Aey o/jievov)  236,  3. 

fluctuatio  (very  rare)  187,  37.  (Sen.  de  Ira  2,  35,  3;  Liv.  9, 
25,  6;  Vulg.  Psal.  54,  23;  Eccli.  40,  4.) 
fornicatio  (eccl.)  55,  24;  140,  74;  259.  (Tert.  Pudic.  1,  2; 
Hier.  Ep.  79,  10.) 

fractio  (eccl.)  149,  32.  (Hier.  Ep.  108,  8;  Vulg.  Luc.  24,  35; 
Act.  2,  42.) 

generatio — Cf.  ch.  v.  Semantics. 

glorificatio  (eccl.)  140,  36;  142,  1.  (Aug.  Tract.  105,  3;  Hier. 
Didym.  S.  S.  38.) 

bumiliatio  (p.  c.)  35,  3.  (Tert.  Virg.  Vel.  13;  Hier.  adv.  Jovin. 

2,  15 ;  Cass.  7,  29,  31 ;  Vulg.  Eccli.  2,  5 ;  Mich.  6,  14.) 
immissio  (rare)  91,  9.  (Cic.  de  Sen.  15,  53;  Dig.  8,  5,  8; 
Vulg.  Psal.  77,  49.) 

immolatio  (rare)  36,  30;  157,  23;  196,  3.  (Cic.  Div.  1,  52, 
119;  Quint.  2,  13,  13.) 

impositio  (rare)  149,  16;  185,  32;  265,  7.  (Varro,  L.  L.  8,  5  ; 

Vulg:  Act.  8,  18;  1  Tim.  4,  14;  2  Tim.  1,  6;  Hebr.  6,  2.) 
improbatio  (very  rare)  169,  2.  (Auct.  Her.  2,  6,  9 ;  Cic.  Verr. 
2,  3,  74.) 

incarnatio  (eccl.)  137,  12,  15;  186,  31;  166,  17;  187,  34;  190, 
8;  238,  23.  (Hilar.  Trin.  2,  33 ;  Hier.  adv.  Jovin.  2,  30.) 


33 


inchoatio  (late)  120,  13.  (Hilar,  in  Psal.  118,  10;  Hier.  Chron. 
35  ;  Vulg.  Hebr.  6, 1.) 

incorruptio  (eccl.)  95,  7;  118,  14;  155,  6;  164,  9;  205,  4,  89. 
(Aug.  De  Trin.  13,  7;  Tert.  Res.  Carn.  51;  Yulg.  Sap. 
6,  19;  1  Cor.  15,  53;  2  Tim.  1,  10.) 
increpatio  (p.  c.)  147,  42.  (Tert.  adv.  Marc.  4,  7;  Hier.  Ep. 

21,  13;  Yulg.  freq.  Dent.  28,  20  to  2  Mace.  7,  33.) 
indevotio  (p.  c.)  122,  1.  (Cod.  Just.  7,  2,  15;  Dig.  39,  9,  1; 
Ambros.  de  Elia  17,  62.) 

infestatio  (late)  220,  3;  243,  8.  (Tert.  Apol.  1.) 
infnsio  (mostly  p.  c.)  202A,  9.  (Ambros.  Apol.  Dav.  3,  11; 
Cael.  Aur.  Tard.  3,  8.) 

ingnrgitatio  (late)  29,  10;  36,  11.  (Firm.  5,  8.) 
inlatio  (p.  c.)  7,  2,  3.  (Arn.  4,  30;  Dig.  11,  72;  Cassiod.  Yar. 
2,  16;  Paul.  Sent.  5,  4,  1.) 

•  inlustratio  (very  rare)  82,  20;  118,  15;  147,  14.  (Quint.  6, 
2,  321.) 

innovatio  (late)  55,  5;  166,  26.  (Tert.  adv.  Marc.  1,  1;  Arn. 

1,  7;  App.  Trism.  p.  95;  Yulg.  1  Mace.  12,  17.) 
inquinatio  (eccl.)  190,  20.  (Yulg.  Sap.  14,  26.) 
inreptio  (a.7ra$  Aey o/jcevov)  217,  5. 

insertio  (p.  c.)  49,  50.  (Isid.  Orig.  17,  6,  2  ;  Macr.  S.  1,  7,  25.) 
inspiratio  (late)  145,  8;  188,  1,  3;  194,  30;  217,  23.  (Sol.  7, 
23;  Tert.  De  Pat.  1;  Yulg.  2  Peg.  22,  16;  Job  32,  8; 
Psal.  17,  16;  Act.  17,  25.) 
instructio — Cf.  ch.  v.  Semantics, 
intentio — Cf.  ch.  v.  Semantics, 
intortio  (p.  c.)  262,  9.  (Arn.  3,  108.) 

iuratio  (p.  c.)  47,  2;  62,  2;  93,  21;  125,  3,  4;  126,  2,  3,  4,  5,  11, 
12,  13;  147,  40;  237,  3.  (Macr.  S.  1,  6,  30;  Tert. 
Idol.  1.) 

iussio  (p.  c.)  43,  4;  51,  3;  66,  1;  88,  5;  89,  7;  101,  3;  105,  3; 

107,  6,  7,  10,  14;  114;  128,  4;  174;  217,  8.  (Dig.  40,  4; 

Lact.  4,  15,  9 ;  Yulg.  Gen.  27 ;  Exod.  40, 19  ;  2  Peg.  19,  8.) 
iustificatio  (late)  82,  25;  140,  71;  157,  11,  12,  13,  14;  177,  9; 
186,  1;  193,  6.  (Civ.  Dei  16,  36;  Salv.  Avar.  3,  2; 
Yulg.  Hum.  9,  3.) 

laesio  (=  injury:  late.  Used  by  Cicero  as  a  rhetorical  term, 

De  Or.  5,  33,  205,  to  denote  an  attack  in  argument  on  an 

opponent.  It  took  on  a  literal  meaning  in  late  Latin). 


34 


73,  9;  220,  11.  (Dig.  10,  3,  28;  Lact.  Ira  D.  17;  Vulg. 
1  Esdr.  4,  14;  Dan.  6,  23.) 

lectio  (=  that  which  is  read:  p.  c.)  20,  3;  22,  8;  173,  9 ;  209,  3. 
(Macr.  S.  7,  7,  5;  Cod.  Just.  6,  61,  5;  Isid.  1,  20,  3; 
Amm.  30,  4,  18;  Cael.  Aur.  Tard.  1,  5,  163.) 
magnificatio  (p.  c.)  140,  49.  (Macr.  5,  13,  41;  Hilar,  in  Ps. 
68,  26.) 

maledictio  (=a  curse:  eccl.)  184A,  3.  (Vulg.  Gen.  24,  41; 
Num.  5,  21;  Deut.  11,  26,  etc.) 

manifestatio  (p.  c.)  55,  5;  62,  2;  93,  2;  141,  2;  199,  1.  (Hier. 
Ep.  64,  19;  Civ.  Dei  20,  3;  Sulp.  Sev.  Dial.  3,  4;  Vulg. 
1  Cor.  17,  7;  2  Cor.  4,  2.) 

mundatio  (eccl.)  23,  4;  44,  10;  190,  21.  (Theod.  Prise.  1,  19; 

Hier.  in  Luc.  Horn.  18;  Vulg.  Levit.  16,  30.) 
obduratio  (Augustine  only)  194,  14.  (In  Psal.  77.) 
obiectio  (p.  c.)  166,  15.  (Ambros.  Ep.  100,  14;  Arn.  6,  3; 
Tert.  ad  Uxor.  2,  5;  Macr.  Somn.  Sc.  2,  16,  20;  Mart. 
Cap.  5,  445.) 

oblatio  (p.  c.)  22,  6;  149,  16.  (Hier.  Ep.  18,  17;  Dig.  5,  2,  8; 

Cod.  Th.  5,  13,  18 ;  Vulg.  freq.  Gen.  34, 18  to  Hebr.  18, 1.) 
obligatio  (=  entanglement :  p.  c.)  157,  22;  190,  5.  (Dig.  48, 
10,  1;  Vulg.  Psal.  48,  10;  Act.  8,  23.) 
obsecundatio  (p.  c.  very  rare)  22,  1.  (Cod.  Th.  1,  92.) 
opitulatio  (p.  c.)  155,  12.  (Arn.  4,  4;  Dig.  4,  4,  1;  Hier.  in 
Ephes.  2  ad  3,  5 ;  Oros.  Hist.  5,  18;  Vulg.  1  Cor.  12,  28.) 
oratio  (=  prayer :  eccl.)  20,  2  ;  21,  6  ;  22,  3 ;  29,  3 ;  36,  9  ;  48, 1 ; 

etc.  saepe.  (Fathers  freq.,  Vulg.  freq.) 
ordinatio  (=  ordination :  late)  21,  2;  43,  4;  61,  2;  78,  3;  108, 
5;  126,  6;  185,  17;  205,  17.  (Sid.  Ep.  7,  6;  Cassiod. 
H.  E.  9,  36.) 

participatio  (p.  c.)  98,  5;  118,  15;  140,  10,  11,  52,  56,  66,  69, 

74,  77,  80,  81,  82;  141,  5;  147,  34;  149,  17;  153,  12; 
166,  21;  170,  10  ;  177,  19;  202 A,  17.  (Spart.  Jul.  6; 
Hier.  adv.  Pelag.  1,  19.) 

parturitio  (late)  151,  6;  243,  7.  (Hier.  adv.  Jovin.  1,  22;  Vulg. 
1  Par.  24,  1;  Ezech.  48,  29.) 

passio  (p.  c.)  36,  30;  40,  6;  44,  10;  54,  1;  55,  2;  76,  1;  98,  7; 
105,  11 ;  133,  1 ;  134,  3  ;  137,  16  ;  139,  2 ;  140,  13  ;  164,  2 ; 
170,  8;  177,  15,  185,  9;  187,  9;  199,  31;  205,  9;  228, 
12;  236,  12;  265,  3.  (Maxim.  Gall.  3,  42;  Prud.  are6. 


35 


5,  291;  Tert.  adv.  Yal.  9;  Lact.  5,  23,  5;  Vulg.  Act.  1,  3; 
Rom.  8,  18;  2  Cor.  1,  5.) 

perditio  (p.  c.)  93,  52;  105,  2,  7,  9;  175,  6;  178,  1;  185,  11; 
186,  4;  188,  7;  190,  9;  194,  6;  209,  10;  231,  6.  (Hier. 
Ep.  120,  10;  Alcim.  4,  138;  Lact.  2,  14,  11;  Vulg.  freq. 
Deut.  29,  21  to  2  Petr.  3,  16.) 

perfruitio  (Augustine  only)  102,  27.  (Quant.  Anim.  33;  Trin. 

6,  10.) 

permissio  (=  permission :  very  rare)  217,  14.  (Cic.  Q.  Pr.  3,  1, 
3;  Ambros.  in  Luc.  7,  115.) 

perpensio  (late,  very  rare)  185,  36.  (Boeth.  in  Aristot.  lib.  de 
Imag.  p.  360.) 

perpetratio  (p.  c.)  167,  17.  (Tert.  Poen.  3;  Aug.  Trin.  13,  6.) 
persecutio  (=  persecution :  eccl.)  43,  8;  44,  4;  51,  2;  76,  4; 
82,  9;  87,  9;  88,  8;  89,  2;  93,  6;  98,  3;  99,  2;  134,  4; 
137,  16;  140,  41;  185,  7;  199,  39;  210,  8;  228,  4;  248,  1. 
(Tert.  Spec.  27;  Vulg.  Matth.  5,  10.) 
persolutio  (late,  very  rare)  147,  1.  (Gesta  Collat.  Carthag. 
in  fin.) 

perventio  (late)  149,  1;  155,  12.  (Mart.  Cap.  4,  406;  Aug. 
Conf.  6,  1.) 

praedestinatio  (eccl.)  149,  22;  187,  37;  194,  34;  199,  34;  217, 
9,  13.  (Hier.  in  Ephes.  1  ad  1,  9;  Fulg.  de  Dupl.  Prae- 
dest.  1,  22;  Prosp.  Resp.  ad  Capit.  Gall.  15.) 
praedicatio  (=  preaching :  eccl.)  87,  7;  164,  11,  12,  16;  166,21; 
169,  3,  4;  185,  18,  23;  194,  7;  199,  49;  217,  9;  228,  12; 
238,  4;  243,  6.  (Vulg.  Jonae  3,  2;  Matth.  12,  41; 
Rom.  16,  25.) 

praefiguratio  (eccl.)  140,  47.  (Civ.  Dei  16,  2;  Cyp.  763,  14; 

Hier.  Ep.  53,  8 ;  Hilar,  in  Psal.  118,  3.) 
praefocatio  (p.  c.)  167,  13.  (Scrib.  Comp.  100;  Cael.  Aur. 
A  cut.  2,  6.) 

praesentatio  (p.  c.)  147,  13.  (Cod.  Just.  12,  28,  2;  Aug.  in 
Psal.  59,  6.) 

praestructio  (eccl.)  147,  6.  (Tert.  adv.  Marc.  4,  14.) 
praesumptio  (=  presumption :  p.  c.)  36,  10,  18;  43,  1;  92A; 
93,  13,  21,  39,  42;  102,  21;  186,  36,  37;  194,  21;  202A, 
1 ;  219,  1 ;  238,  23 ;  262,  5.  (Tert.  Cult.  Fern.  2 ;  Sulp. 
Sev.  H.  3,  1,  33 ;  App.  Mag.  p.  323,  17 ;  Vulg.  Eccle.  6, 
9;  Eccli.  18,  10.) 

praevaricatio  (=  transgression :  eccl.)  158;  177,  13;  179,  13; 


36 


186,  32,  33;  190,  7;  194,  30;  217,  9.  (Vulg.  Levit.  7, 
18;  Deut.  19,  16;  Psal.  100,  3.) 

promissio  (p.  c.  in  plural)  102,  35;  151,  5,  10;  177,  13;  248,  2. 
(Yulg.  Sap.  12,  21;  Rom.  15,  8;  2  Cor.  1,  20;  Gal.  3,  16; 
Hebr.  6,  12.) 

propensio  (once  only,  in  Cicero)  27,  3.  (Cic.  Fin.  4,  17,  47.) 
prosecutio  (p.  c.)  128,  1.  (Cod.  Th.  8,  5,  47;  Symm.  Ep.  7, 
59;  Ambros.  Fid.  2,  13,  108.) 

proteetio  (p.  c.)  148,  12.  (Tert.  Fug.  in  Persec.  2;  Ambros. 
Serm.  8;  Yulg.  Psal.  90,  1;  Eccli.  6,  14;  Isai.  4,  5;  2 
Macc.  13,  17.) 

protestatio  (p.  c.)  185,  25.  (Symm.  Ep.  1,  56;  Hilar.  Trin.  1, 
27;  Yulg.  2  Macc.  7,  61.) 
putref actio  (a7ra£  Xeyofievov)  33,  5. 

rebaptizatio  (eccl.)  33,  7;  43,  22.  (Optat.  7  Schism.  Donat.  4; 
Yict.  Vit.  2;  Pers.  Yand.  9.) 

reclamatio  (very  rare)  126,  13.  (Cic.  Phil.  4,  2,  5 ;  App.  Mag. 
p.  315,  7.) 

recreatio  (once  only)  248,  2.  (Plin.  22,  23,  49.) 
redemptio — Cf.  ch.  v.  Semantics. 

refragatio  (late)  241,  1.  (Symm.  Ep.  10,  50;  Ambros.  in  Psal. 
118,  Serm.  1,  11.) 

refrenatio  (very  rare)  130,  24.  (Sen.  de  Ira,  3,  15.) 
regeneratio  (eccl.)  157,  11,  12,  13;  155,  8;  184A,  3;  186,  11, 
27,  30,  34,  35,  36,  37;  190,  15,  21,  22;  194,  32,  42,  44; 
196,  11;  202 A,  17,  20;  217,  2;  250,  1.  (Civ.  Dei  20,  5; 
Tert.  Res.  Carn.  4;  Hier.  in  Matth.  3  ad  19,  28;  Yulg. 
Matth.  19,  28;  Tit.  3,  5.) 

relevatio  (=  relief:  p.  c.)  99,  2.  (Front.  Ep.  ad  M.  Caes.  4, 
13;  Cael.  Aur.  Tard.  5,  10,  96;  Octav.  Ilor.  1,  9.) 
religio — Cf.  ch.  v.  Semantics, 
remissio — Cf.  ch.  v.  Semantics, 
renuntiatio — Cf.  ch.  v.  Semantics. 

reparatio  (late)  262,  11.  (Inscr.  Orelli  1147 ;  Prud.  Cath.  10, 
128;  Rutin,  in  Rom.  4,  7.) 

resalutatio  (once  only)  187,  23;  197,  1;  203.  (Suet.  Nerv.  37.) 
restrictio  (eccl.)  104,  3.  (Aug.  Mor.  Eccl.  Cath.  31.) 
resurrectio  (eccl.)  36,  12,  28,  31;  54,  1;  55,  2,  3,  4,  5,  16,  23,  24, 
25,  28,  30,  31;  95,  7;  102,  2,  3,  5,  6,  7,  35,  38;  120,  9, 
15,  17;  130,  2;  140,  25,  26,  30;  142;  147,  9;  148,  passim; 
149,  2,  31;  155,  4;  157,  14;  164,  9;  166,  21;  177,  15; 


37 


180,  5;  186,  32;  187,  5;  193,  9;  199,  4;  205,  2;  220,  1; 
236,  2.  (Civ.  Dei  22,  28;  Tert.  Res.  Cam.  1;  Lact.  4, 
19,  9;  Sulp.  Sev.  Chron.  2,  33,  5;  Yulg.  Soph.  3,  8;  2 
Macc.  7,  9;  Matth.  22,  23;  Marc.  12,  18  etc.) 
retributio  (eccl.)  55,  25.  (Civ.  Dei  22,  23;  Tert.  Apol.  18;  Sid. 
Ep.  4,  11;  Lact.  6,  18,  27 ;  Vulg.  Psal.  18,  2;  Eccli.  12,  2; 
Isai.  1,  23;  Matth.  9,  20.) 

revelatio  (eccl.)  36,  22;  80,  3;  147,  30,  31;  169,  11;  177,  12; 
188,  12,  13;  264,  1.  (Arn.  5,  35;  Tert.  adv.  Marc.  5,  4; 
Lact.  Epit.  42,  8;  Vulg.  Eccli.  22,  27 ;  Luc.  2,  32;  1  Cor. 
1,  7;  1  Petr.  1,  7.) 

sanctificatio  (eccl.)  36,  5;  55,  18,  19,  30;  126,  6;  147,  15;  148, 
18;  149,  16;  187,  25,  32,  37.  (Tert.  Exhort,  ad  Cast.  1; 
Sid.  Ep.  8,  14;  Vulg.  freq.  Exod.  29,  36  to  1  Petr.  1,  2.) 
seductio  (=  seduction:  eccl.)  53,  7;  127,  1;  185,  18.  (Tert. 
adv.  Marc.  2,  2;  Ambros.  in  Luc.  7,  218;  Vulg.  Jerem. 
14,  14;  2  Thess.  2,  10.) 

segregatio  (eccl.)  108,  9.  (Tert.  Anim.  43;  Rufin.  Orig.  homil. 
1  in  Gen.  2.) 

sermocinatio  (mostly  p.  c.)  12;  28,  6;  34,  2;  36,  2;  44,  1;  98,  8; 
120,  1;  128,  11;  151,  4;  233.  (Quint.  9,  2,  31;  Gell.  19, 
8,  2 ;  Arn.  1,  59.) 

suhministratio  (p.  c.)  177,  4,  7.  (Tert.  Apol.  48;  Vulg.  Ephes. 
4,  16;  Philip.  1,  19.) 

suggestio  (=  suggestion :  p.  c.)  133,  3 ;  185,  12 ;  217, 14;  243, 10. 

(Yop.  Aur.  14,  19;  Symm.  Ep.  9,  20;  Inscr.  Orelli,  2.) 
supputatio  (mostly  p.  c.)  55,  7.  (Vitr.  3,  1,  6;  Arn.  2,  71; 

Mart.  Cap.  6,  609;  Vulg.  Levit.  25,  15.) 
temptatio — Cf.  dh.  v.  Semantics, 
traditio — Cf.  ch.  v.  Semantics. 

transformatio  (eccl.)  147,  51.  (Aug.  Trin.  15,  8;  Hier.  Ep. 
108,  22.) 

transgressio — Cf.  ch.  v.  Semantics. 

tribulatio  (eccl.)  55,  5;  63,  4;  93,  30;  97,  3;  99,  2;  111,  3; 
113,  1;  122,  2;  124,  2;  140,  33;  149,  passim;  164,  21; 
199,  passim;  209,  1;  210,  1.  (Tert.  adv.  Jud.  11;  Hier. 
Ep.  108,  18;  Yulg.  freq.  Gen.  35,  3,  to  Apoc.  7,  14.) 
velatio  (a7ra£  \ey6fievov)  150. 

ventilatio  (late)  76,  3;  87,  8;  93,  33;  108,  16;  129,  5;  185,  16; 
208,  4.  (Yict.  Yit.  2;  Pers.  Yand.  6;  Ennod.  Apol. 
p.  204.  ) 

visitatio  (p.  c.)  164,  11.  (Tert.  adv.  Jud.  13.) 


38 


10.  Nouns  in  -men,  -mentum. 

These  two  suffixes  are  related  9  and  are  regarded  as  especially 
characteristic  of  African  Latin.10  The  forms  in  -men  are  mostly 
poetic  and  occur  in  prose  only  in  post- Augustan  times;  -mentum. 
on  the  other  hand  was  a  popular  suffix  and  showed  great  activity 
of  formation  in  all  periods  of  the  language.  Often  a  word  is  found 
with  both  endings,  e.  g.  tutamen  and  tutamentum.  Only  two  post- 
classical  words  in  -men  are  found  in  the  Letters : 

moderamen  (poet,  and  p.  c.  prose)  88,  3;  166,  13;  246,  2.  (Ov. 

M.  15,  726 ;  Cod.  Th.  11,  30,  64.) 
munimen  (poet,  and  p.  c.  prose)  89,  1;  243,  1.  (Yerg.  0.  2, 
352;  Amm.  1,  6,  29 ;  Pall.  3,  24,  1 ;  Vulg.  1  Macc.  10,  23.) 

Nouns  in  -mentum  are  more  numerous: 

additamentum  (rare)  194,  27,  30;  219,  3.  (Cic.  Sest.  61,  38; 
Sen.  Ep.  17,  6;  Pseud.  Sail,  ad  Caes.  de  Rep.  Ord.  2; 
App.  M.  9,  6;  Yulg.  Isai.  15,  9.) 
decrementum  (p.  c.  for  deminutio)  55,  6.  (Gell.  3,  10,  11; 
App.  M.  11,  p.  257.) 

delectamentum  (very  rare)  157,  34.  (Ter.  Heaut.  5,  1,  79; 

Cic.  Pis.  25,  60;  Yulg.  Sap.  7,  2;  16,  2;  16,  20.) 
deliramentum  (a.  and  p.  c.)  55,  12;  118,  31.  (Plaut.  Am.  2, 
2,  64;  Front.  Ep.  ad  M.  Caes.  2,  1;  Hier.  Ep.  124,  6; 
Yulg.  Luc.  24,  11.) 

figmentum  (p.  c.)  7,  1,  2;  120,  7;  195,  5.  (Hier.  Ep.  120,  10; 
M.  Fel.  11,  9;  Tert.  Jud.  1;  Gell.  20,  9,  1;  Amm.  22,  9; 
Lact.  7,  2,  2;  Yulg.  Psal.  102,  14;  Sap.  10,  7;  Isai.  29, 16) 
firmamentum  (=sky:  late)  56,  2;  140,  36;  147,  50;  166,  20  ; 
187,  33.  (Tert.  Bapt.  3;  Yulg.  freq.  Gen.  1,  6  to  1 
Tim.  3,  15.) 

implieamentum  (late)  243,  5.  (Aug.  Serm.  Dom.  1,  3.) 
indumentum  (p.  c.)  211,  13.  (Gell.  16,  19,  12;  Prud.  Cath. 
9,  99;  Lact.  6,  13,  12  ;  Tert.  Tlx.  1,  7;  Hier.  Ep.  108,  19; 
Yulg.  Exod.  22,  27;  Esther  14,  2;  Job  24,  7,  etc.) 
inquinamentum  (rare)  55,  6;  125,  3.  (Vitr.  8,  5;  Gell.  2,  6, 
25  ;  Tert.  Nat.  1,  10;  Yulg.  Heut.  7,  26  ;  Ezech.  24,  11; 
2  Cor.  7,  1.) 

9  Goelzer  (1),  61. 

10  Cooper,  85,  86. 


39 


machinamentum  (=  trick,  device:  late)  43,  18;  137,  13.  (Cod. 
Th.  6,  28,  6.) 

sacramentum — Cf.  ch.  v.  Semantics. 

11.  Nouns  in  -orium. 

The  corresponding  adjectives  in  -orium  are  more  numerous  in 
the  Letters  than  the  nouns  in  -orium.  Both  are  characteristic  of 
popular  Latin. 

adiutorium  (rare)  28,  1;  78,  1;  81;  118,  4;  130,  21;  137,  12; 
138,  17;  140,  5;  144,  3,  8;  147,  1,  27;  148,  15;  155,  6; 
157,  5,  6,  7,  9,  10,  16;  166,  22;  167,  21;  169,  11;  171A, 
1;  175,  2;  176,  2;  177,  1,  9,  16,  18;  178,  1;  179,  5;  185, 
14,  51;  186,  1,  9;  190,  22;  194,  10;  196,  7;  207;  214,  7; 
218,  3;  224,  3;  231,  6;  242,  3;  250,  1;  253,  2;  262,  11. 
(Yell.  2,  112;  Sen.  Ep.  31;  Quint.  3,  6,  83;  Vulg.  Gen. 

2,  18 ;  Judic.  5,  23 ;  1  Reg.  4,  1 ;  Tobiae  8,  8 ;  Eccli.  8, 19.) 
commonitorium  (late)  54,  6;  97,  4;  125,  4;  126,  4;  139,  2,  4; 

151,  11;  164,  22.  (Amm.  28,  1,  1;  Symm.  Ep.  5,  21; 
Cod.  Th.  2,  29,  2.) 

oratorium  (eccl.)  211,  7.  (Alcim.  Ep.  6;  Yulg.  Judith  9,  1.) 
notoria  (late)  129,  1,  7;  133,  1;  134,  2.  (Gall.  ap.  Treb.  Claud. 
17 ;  App.  M.  7,  p.  189.) 

12.  Nouns  in  -tas. 

This  was  a  suffix  of  particular  fertility  in  African  Latin.  Apu- 
leius,  Tertullian,  Cyprian 11  and  Arnobius 12  all  made  abundant 
use  of  these  words,  enriching  the  language  with  many  new  ones. 
Augustine  contributed  no  less  than  26,  of  which  6  apparently 
occur  first  in  the  Letters.  They  are :  convertibilitas,  ineffabilitas, 
spectabilitas,  annositas,  mendositas  and  quaternitas,  a  coinage  for 
which  he  assumes  a  tone  of  apology.  In  addition  to  the  following 
post-classical,  late  or  rare  forms,  many  others  of  classical  and  fre¬ 
quent  use  occur. 

absurditas  (late)  17,  2;  89,  5;  137,  6;  238,  22.  (Claud.  Mam. 

3,  11.) 

affabilitas  (very  rare)  151,  8.  (Cic.  Off.  2,  14,  48.) 
animositas  (p.  c.)  33,  5;  35,  5;  43,  1,  20;  55,  29;  88,  3;  89,  2; 
93,  10,  16,  17;  185,  30;  238,  16.  (Cyp.  422,  28;  Amm. 

n  Bayard,  20. 

13  Gabarrou,  13. 


% 


40 


16,  12;  Sid.  Ep.  4;  3;  Macr.  Somn.  Sc.  1,  6;  Vulg.  Eccii. 
1;  28;  2  Cor.  12;  20;  Hebr.  11,  27.) 
annositas  (p.  c.  and  rare)  269.  (Cod.  Th.  1,  2;  1.) 
beatitas — Cf.  ch.  v.  Semantics. 

capacitas  (rare)  118,  15;  120,  4,  17;  137,  19.  (Cic.  Tusc.  1, 
25,  61;  Dig.  31,  55.) 
caritas — Cf.  ch.  v.  Semantics. 

christianitas  (late)  53,  1.  (Cod.  Th.  16,  7;  12,  1,  112.) 
convertibilitas  (eccl.)  169,  11.  (Oros.  1,  1;  Rufin.  vertens 
Orig.  7r epl  apywv,  1,  7,  2.) 

corruptibilitas  (eccl.)  147,  51;  205,  5.  (Tert.  adv.  Marc.  2, 16.) 
curiositas  (very  rare)  118,  1,  12;  138,  19.  (Cic.  Att.  2,  12,  2; 

Macr.  S.  1,  11,  45;  Tert.  adv.  Haeret.  17.) 
deitas  (late  for  divinitas)  147,  37;  148,  10;  164,  17;  241,  1. 

(Civ.  Dei  7,  1;  Prud.  Apoth.  144;  Hier.  Ep.  15,  4.  ) 
disparilitas  (a.  and  p.  c.)  120,  12.  (Yarro  L.  L.  10,  36;  Gell. 
Praef.  3.) 

divinitas — Cf.  ch.  v.  Semantics, 
dnbietas  (late)  62,  2.  (Amm.  20,  4;  Entr.  6,  19.) 
duplicitas  (late)  243,  10.  (Lact.  Opif.  Dei  8;  Hier.  in  Psal.  56.) 
ebriositas  (very  rare)  36,  3;  199,  37.  (Cic.  Tusc.  4,  12,  27; 
Eugypp.  Thes.  519.) 

eximietas  (late)  27,  4;  34,  4;  97,  2,  4;  99,  1;  113,  1;  116,  1; 

139,  1,  4;  189,  1;  203;  257.  (Symm.  Ep.  3,  3.) 
falsitas  (p.  c.)  7,  2;  28,  4;  33,  3;  40,  3;  47,  4;  66,  2;  82,  6; 
89,  1;  93,  23;  95,  8;  105,  5;  118,  16;  120,  17;  141,  1; 
143,  8;  153,  25;  164,  22;  185,  8.  (Lact.  5,  3,  23; 
Amm.  15,  5,  12;  Arn.  2,  5,  6;  Cael.  Aur.  Tard.  3,  4,  65.) 
fatuitas  (very  rare)  166,  17.  (Cic.  Inv.  2,  32,  99;  Firm.  Math. 

8;  Vulg.  Prov.  14,  24;  Jerem.  23,  13.) 
festivitas  (=  festival:  p.  c.)  55,  16,  23.  (Cod.  Th.  15,  5,  3; 
Lampr.  Alex.  Sev.  63;  Vulg.  Exod.  12,  16;  Deut.  16,  14; 
Judith  16,  31.) 

fraternitas  (very  rare)  23,  1;  26,  3;  52,  1;  269.  (Tac.  A.  11, 
25;  Lact.  5,  6,  12;  Vulg.  1  Macc.  12,  10;  Rom.  12,  10; 
1  Petr.  1,  22.) 

generalitas  (p.  c.)  169,  3.  (Serv.  ad  Yerg.  G.  1,  21;  Mart.  Cap. 

4,  348;  Symm.  Ep.  2,  90.) 
gentilitas — Cf.  ch.  v.  Semantics, 
humilitas — Cf.  ch.  v.  Semantics, 
immutabilitas  (very  rare)  187,  9.  (Cic.  Fat.  9,  17.) 


41 


impossibilitas  (p.  c.)  199,  16;  200,  1.  (App.  M.  p.  179;  Tert. 
Bapt.  2.) 

incommutabilitas  (late)  171A,  2.  (Aug.  Conf.  12,  12;  Dionys. 

Exig.  vertens  Ep.  Procli  ad  Armen,  ante  med.) 
incorruptibilitas  (eccl.)  130,  7;  168,  11.  (Tert.  Apol.  48;  adv. 
Marc.  2,  16.) 

infidelitas — Cf.  ch.  v.  Semantics. 

incredulitas  (p.  c.)  93,  21.  (App.  M.  1,  p.  Ill;  Cod.  Th.  16, 
8,  19;  Paulin.  Nol.  Car.  6,  95;  Yulg.  Matth.  13,  58; 
Marc.  6,  6;  Rom.  3,  3,  etc.) 
ineffabilitas  (Augustine  only)  147,  31;  242,  5. 
innumerabilitas  (very  rare)  118,  30.  (Cic.  N.  D.  1,  26,  73; 
Arn.  3,  p.  132.) 

inseparabilitas  (eccl.)  11,  3;  167,  4;  187,  16.  (Aug.  Trin.  15, 
23;  Faustin.  de  Trin.  8.) 

invisibilitas  (p.  c.)  147,  23;  148,  10.  (Tert.  adv.  Prax.  14.) 
longanimitas  (eccl.)  140,  62,  64,  82.  (Cassiod.  H.  E.  5,  42; 

Vulg.  Rom.  2,  4,  2 ;  Gal.  5,  22 ;  2  Cor.  6,  6 ;  2  Petr.  3, 15.) 
medietas  (p.  c.  except  Cicero)  140,  3.  (Cic.  Univ.  7,  20;  Lact. 
10,  19;  App.  M.  2,  p.  116;  Tert.  de  Bapt.  3;  Yulg.  Exod. 
26,  12;  1  Par.  9,  6;  Tobiae  12,  4.) 
mendositas  (eccl.)  71,  5;  261,  5.  (Civ.  Dei.  15,  13;  Cassiod. 
Inst.  Div.  4.) 

modicitas  (late)  202A,  7.  (Yenant.  Carm.  5,  5.) 
mutabilitas  (very  rare)  55,  10;  140,  56;  137,  10.  (Cic.  Tusc. 

4,  35,  76;  Mart.  Cap.  8,  871.) 

nativitas  (p.  c.)  102,  3;  140,  9;  163,  23;  179,  12;  190,  5;  217, 
16.  (Dig.  50,  1,  1;  Tert.  Anim.  39;  Arn.  1,  2;  Yulg. 
Gen.  11,  28;  Exod.  28,  10;  Psal.  106,  37.) 
novitas — Cf.  ch.  v.  Semantics. 

nuditas  (late)  143,  10.  (Lact.  2,  12,  18;  Sulp.  Sev.  Yit.  Mart. 
2,  2;  Tert.  de  Yirg.  Vel.  12;  Yulg.  Deut.  28,  48;  Jerem. 
2,  25;  Rom.  8,  35;  Apoc.  3,  18.) 
nugacitas  (late)  227.  (Aug.  de  Musica  6;  Vulg.  Sap.  4,  12.) 
numerositas  (p.  c.)  108,  5;  179,  8;  190,  12;  204,  2.  (Macr.  S. 

5,  20  ;  Tert.  Monog.  4;  Cod.  Th.  12,  5,  3;  Sid.  Carm. 
23,  150.) 

paternitas  (eccl.)  153.  (Fulg.  Myth.  1,  1;  Isid.  Orig.  9,  69; 

Interpr.  Ital.  Num.  1,  2;  Yulg.  Ephes.  3,  15.) 
parilitas  (p.  c.)  104,  15;  167,  14.  (Gell.  14,  3,  8;  App.  M.  2, 
p.  119.) 


42 


perplexitas  (p.  c.)  118,  1.  (Amm.  18,  6,  10.) 
possibilitas  (p.  c.)  92,  4;  167,  9;  175,  4;  177  passim;  178,  13; 
179,  7;  186,  36.  (Amm.  19,  2,  15;  Arn.  1,  44;  Mart. 
Cap.  4,  335;  Vulg.  2  Esdr.  5,  8.) 
profunditas  (p.  c.)  137,  5;  140,  21,  62,  64;  164,  11.  (Macr. 
Somn.  Sc.  1,  6,  36;  Cassiod.  Yar.  2,  21;  Hadrian  ap. 
Yop.  Sat.  8;  Yulg.  Eccle.  7,  25.) 
prolixitas  (p.  c.)  140,  17;  185,  6;  199,  8;  261,  1.  (App.  de 
Mnndo,  p.  60,  21;  Arn.  4,  17;  Dig.  36,  1,  22;  Symm. 
Ep.  2,  8.) 

puerilitas  (a.  and  p.  c.)  137,  2.  (Yarro,  ap.  Non.  494,  19; 
Yal.  Max.  5,  4,  2.) 

puritas  (p.  c.)  56,  2;  171A,  2.  (Macr.  Somn.  Sc.  1,  11;  Pall. 
11,  14,  12;  Capitol.  Yer.  3;  Hier.  Ep.  57,  Arn.  5,  11; 
Yulg.  Psal.  17,  21.) 

pusillanimitas  (p.  c.)  95,  4.  (Lact.  de  Ira  Dei  5;  Hier.  in 
Galat.  ad  5,  22;  Yulg.  Psal.  59,  4.) 
quaternitas  (eccl.)  140,  12.  (Boeth.  de  Nat.  Christi,  p.  955; 

Yinc.  Lerin.  Commonit.  18;  Marcellin.  Chron.  512.) 
singularitas  (p.  c.)  140,  12.  (Tert.  adv.  Yalent.  37 ;  Mart.  Cap. 

7,  750;  Salv.  cont.  Avar.  7,  p.  70.) 
solemnitas  (p.  c.)  29,  2;  40,  6;  54,  1;  98,  9;  137,  2;  269.  (Gel!. 
2,  24,  15 ;  Sol.  7 ;  Aus.  Grat.  Act.  36 ;  Amm.  23,  3,  7 ; 
Yulg.  freq.  Exod.  10,  9  to  Malac.  2,  3.) 
strenuitas  (very  rare)  263,  2.  (Yarro  L.  L.  8,  15;  Ov.  M.  9, 
320.) 

summitas  (p.  c.)  120,  4;  232,  5.  (Amm.  15,  10,  6;  Pall.  1,  6, 
10;  Macr.  Somn.  Sc.  1,  6;  Arn.  1,  13;  Yulg.  freq.  Gen. 

6,  16  to  Aggaei  2,  13.) 

surditas  (very  rare)  155,  3.  (Cic.  Tusc.  5,  40;  Cels.  6,  7,  7.) 
tenacitas  (very  rare)  7,  1;  118,  1;  167,  9.  (Cic.  N.  D.  2,  47, 
122;  Plin.  2,  29,  46.) 

trinitas  (eccl.)  11,  2,  3;  54,  1;  55,  28;  61,  2;  120  passim;  130, 
15,  28;  140,  12;  143,  4;  145,  11,  18,  20,  23;  162,  2;  164, 
11;  169  passim;  170,  3,  5,  9 ;  171  A,  2;  173A;  174;  175, 
1;  187,  15,  16;  188,  10;  194,  12.  (Tert.  adv.  Prax.  3; 
Cod.  Just.  1,  1,  1;  Hier.  Ep.  15,  5.) 
unanimitas  (very  rare)  248,  2.  (Pac.  ap.  Non.' 101,  26;  Liv. 
40,  8,  14;  Hilar.  Trin.  1,  28.) 

vitiositas  (rare)  153,  13.  (Cic.  Tusc.  4,  15,  34;  Macr.  S. 

7,  10,  10.) 


43 


The  number  of  words  in  -ositas  (6)  and  -bilitas  (15),,  compound 
suffixes  which  are  especially  frequent  in  African  Latin,  is  not  not¬ 
ably  large  in  comparison  with  the  total  number  of  words  in  -tas 
(208). 

13.  Nouns  in  -tor,  - sor ,  -trix. 

The  frequent  use  of  nouns  in  -tor  to  express  ideas  which  classical 
Latin  would  convey  by  a  verb  or  a  clause,  is  one  of  the  peculiarities 
which  first  attracts  the  notice  of  a  reader  of  patristic  Latin. 
Although  not  an  exclusively  African  characteristic,  it  is  much 
affected  by  African  writers.13  In  classical  Latin  these  nouns  were 
formed  from  verbs  and  were  used  to  express  either  a  habitual 
action  or  state,  as  e.  g.  laudator  temporis  acti,  or  an  enduring 
quality  resulting  from  a  single  act  as  e.  g.  conditor  urbis.14  A  few 
words  only,  mostly  juridical  terms  like  accusator,  petitor,  had  a 
general  signification.15  By  degrees  however,  this  distinction  dis¬ 
appeared,  nouns  in  -tor  came  to  denote  a  temporary  state  or 
action  and  were  found  to  offer  a  convenient  means  of  variety  in  a 
sentence.  It  is  also  a  device  which  lends  brevity  and  conciseness 
to  the  style  together  with  a  certain  sonorousness  when  the  words 
occur  in  groups.  Augustine  makes  use  of  such  groups  to  secure 
that  balance  of  construction  and  recurrence  of  rhyme  of  which  he 
is  so  exceedingly  fond. 

e.  g.  conlatorem  enim  et  disputatorem,  non  assentatorem  et  adula- 
torem  se  esse  cupiebat  (36,  3) 

non  dei  servos  sed  domus  alienae  penetratores  et  tuos  captiva- 
tores  et  depraedatores  putans  (262,  5) 

ex  egregio  praesumptore  tarn  creber  negator  effectus  (140,  36) 

Examples  could  be  multiplied  indefinitely;  indeed  it  must  be 
admitted  that  Augustine  sometimes  overdoes  it,  and  produces 
monotony  or  an  unconscious  effect  of  flippancy. 

A  number  of  words  in  -tor  are  additions  of  his  to  the  language : 
captivator,  impensor,  impertitor,  inflator,  rebaptizator,  sacrator, 
saturator  appear  first  in  the  Letters. 

acceptor  (p.  c.)  143,  2  ;  194,  4,  31.  (Cod.  Th.  8,  56,  10;  Vulg. 
Act.  10,  34.) 

advector  (p.  c.)  194,  2.  (App.  Flor.  p.  363.) 


“Hoppe,  57. 


14  Gabarrou,  6. 


15  Goelzer  ( 1 ) ,  56. 


44 


approbator  (very  rare)  153,  9,  10,  15.  (Cic.  Att.  16,  7,  2;  Gell. 
5,  21,  6.) 

auditor — Cf.  ch.  v.  Semantics. 

baptizator  (eccl.)  53,  6;  98,  7;  185,  37.  (Tert.  Bapt.  12.) 
captivator  (eccl.)  262,  5.  (=  deceiver,  Aug.  only:  ==  one  who 

captures,  Verecund.  in  Cantic.  Debborae  17). 
concupitor  (late)  147,  29.  (Firm.  Mat.  8,  22.) 
confessor  (eccl.)  139,  1;  186,  39.  (Lact  .Mort.  Pers.  35;  Sid. 
Ep.  7,  17.) 

conlator  (=one  who  compares:  Aug.  only)  33,  3. 
conscriptor  (p.  c.)  82,  23.  (Arn.  1,  56.) 

considerator  (p.  c.)  166,  15.  (Gell.  11,  52;  Aug.  Tract,  ap. 
Joan,  fin.) 

consumptor  (very  rare)  185,  15.  (Cic.  N.  D.  2, 15,41;  Ambros. 
in  Luc.  7,  132.) 

contradictor  (late,  juristic)  29,  3;  81,  4;  199,  10.  (Dig.  40,  11, 
27;  Amm.  31,  14,  3;  Hier.  in  Tit.  ad  2,  9.) 
creator  (=God:  eccl.)  18,  2;  55,  28;  102,  20;  120,  12;  127,  9; 
137,  4,  15,  17;  138,  5;  141,  81;  143,  7;  144,  2;  148,  7; 
164,  4;  166,  10,  15;  169,  6,  10,  11;  177,  1,  7,  9 ;  186,  1, 
37;  187,  13;  190,  1,  4,  14,  16;  194,  37;  202A,  4;  205,  17 
(passim) ;  232,  5;  235,  1.  (Vulg.  Deut.  32,  18;  Judith 
9,  17;  Eccle.  12,  1,  2,  etc.) 

criminator  (very  rare)  43,  9.  (Plaut.  Bacch.  4,  7,  28;  Tac.  A. 

4,  1 ;  Lact.  2,  8,  6 ;  2  Tim.  3,  3.) 
damnator  (late)  43,  3,  10 ;  53,  6 ;  80,  1 ;  87,  1 ;  108,  1,  4;  129,  5 ; 

166,  26;  173,  9.  (Tert.  ad  Nat.  1,  3;  Sedul.  Hymn.  1, 10.) 
deceptor  (late  for  fraudator)  184A,  2;  194,  13,  32.  (Lact.  de 
Ira  D.  4,  8;  Hier.  in  Tit.  ad  1,  10;  Aug.  Serm.  362,  18.) 
decessor  (=  predecessor :  mostly  late)  99,  3;  108,  1,  9.  (Tac. 

Ag.  7;  Aug.  in  Psal.  43,  16;  Ulp.  Dig.  1,  16,  4.) 
demonstrator  (very  rare)  20,  3;  187,  23.  (Cic.  de  Or.  2,  86, 
353;  Tert.  Apol.  23.) 

depraedator  (Augustine  only)  138,  9;  262,  5. 
desiderator  (eccl.)  147,  26.  (Vulg.  Interpr.  Ital.  Num.  11, 34.)16 
dilector  (p.  c.)  27,  1;  104,  4;  128,  2,  4,  7;  145,  6;  147,  27; 
177,  15;  179,  10;  186,  39;  258,  1;  263,  2.  (App.  Flor. 
9,  p.  347;  Tert.  adv.  Marc.  4,  23.) 

16  “  Sunt  etiam  qui  tribuunt  Digesto,  loco  tamen  non  indicato.”  Forcel- 
lini,  Vol.  2,  663. 


45 


dispositor  (rare)  166,  13.  (Sen.  Q.  H.  5,  18,  4;  Lact.  4,  9,  2.) 
disputator  (rare)  33,  3;  36,  8;  147,  22,  29;  34;  67,  2.  (Cic. 
Off.  1,  1,  3;  Yal.  Max.  8,  12.) 

distributor  (p.  c.)  37,  2.  (App.  Trism.  p.  92,  26;  Hier.  Ep. 
108,  13.) 

donator  (=one  who  absolves:  Aug.  only)  153,  15. 
effector  (rare  out  of  Cicero)  202A,  14.  (Cic.  Univ.  5;  Div. 
2,  26;  de  Or.  1,  33.) 

exauditor  (eccl.)  130,  19.  (Venant.  Yit.  S.  Martin.  4,  594; 
Yulg.  Eccli.  35,  19.) 

execrator  (eccl.)  105,  17.  (Tert.  Pud.  15.) 
exhortator  (p.  c.)  35,  1;  218,  1.  (Tert.  de  Euga  in  Persec.  fin.; 
Hier.  in  Ezech.  7  ad  21,  8.) 

explicator  (Cic.  only)  31,  7.  (Or.  9,  31;  Inv.  2,  2,  6.) 
expositor  (late)  199,  21;  217,  6;  238,  6.  (Firm.  Mat.  13,  5; 
Cassiod.  Yar.  9,  21.) 

factor  (a.  and  p.  c.)  190,  16.  (Tert.  Apol.  2;  Dig.  49,  16,  6; 
Plaut.  Cure.  2,  3,  18;  Cato  R.  R.  13,  64;  Yulg.  Deut.  32, 
15;  Prov.  14,  31;  Eccle.  2,  12  etc.) 
fideiussor  (late)  153,  17;  250A.  (Just.  Inst.  3,  20;  Dig.  27, 
7;  Ambros.  De  Tob.  12,  89;  Yulg.  Prov.  20,  16;  Eccli. 
29,  20.) 

ieiunator  (eccl.)  36,  10.  (Hier.  in  Jov.  2,  16.) 

illusor  (p.  c.)  237,  9.  (Tert.  adv.  Marc.  4,  35:  Paulin.  Hoi. 

Car.  20,  72;  Yulg.  Prov.  3,  32;  Isai.  28,  14;  2  Petr.  3,  3.) 
im'missor  (late)  104,  17.  (Eucher.  Instr.  1,  2  ad  Cor.  in  fin.) 
impensor  (a7ra£  Xey o/xevov)  192,  2. 
impertitor  (a7ra£  Xeyo/xevov)  97,  4. 
inflator  (eccl.)  194,  13.  (Gloss.  Graec.  Lat.  ) 

inhabitator  (p.  c.)  125,  4;  187,  21.  (Dig.  9,  3,  5;  Hier.  ad 
Helv.  1;  Yulg.  Sap.  12,  3;  Soph.  2,  5.) 
insinuator  (eccl.)  118,  12.  (Arn.  1,  63;  Tert.  ad  Hat.  2,  1.) 
instaurator  (p.  c.)  261,  2.  (Amm.  27,  3,  5.) 
institutor  (p.  c.)  44,  13;  257.  (Amm.  14,  8,  6;  Lact.  2,  8; 
Treb.  Poll.  Trig.  Tyr.  3,  1.) 

intellector  (eccl.)  148,  15.  (Aug.  Doct.  Chr.  2,  13;  Gen.  ad 
Lit.  2,  2 ;  Maxim.  Taurin.  Serm.  107 ;  Interpr.  Irenaei 
Haer.  21,  2.) 

interrogator  (p.  c.)  118,  9.  (Dig.  11,  1,  11.) 
lector — Cf.  ch.  v.  Semantics. 

mediator  (p.  c.)  130,  26;  137,  9,  12;  140,  39,  43,  69;  149,  17, 


46 


26;  166,  5,  20;  177,  12;  186,  1;  187,  34;  140,  5,  12,  13; 
194,  21;  202A,  20;  217,  10,  11;  232,  5.  (Lact.  4,  25; 
Tert.  Carn.  15;  Vulg.  Judic.  11,  10;  1  Tim.  2,  5.) 
meditator  (p.  c.)  34,  2.  (Prud.  ctt£</>.  5,  265.) 
miserator  (p.  c.)  188,  8.  (Tert.  adv.  Marc.  5,  11;  Juvenc.  2, 
295;  Vulg.  Psal.  85,  15;  Isai.  49,  10;  Jacob.  5,  11.) 
negator  (p.  c.)  140,  36.  (Tert.  adv.  Haer.  5,  11;  Prud.  Cath. 

I,  57;  Sid.  Ep.  9,  16.) 

opinator  (=  tax-collector :  late)  268,  1.  (Cod.  Just.  12,  38,  11; 

Cod.  Th.  7,  4,  26.) 
ordinator — Cf.  ch.  v.  Semantics, 
pastor — Cf.  ch.  v.  Semantics. 

peccator  (eccl.)  33,  3;  82,  20;  93,  7;  105,  12;  108,  6;  111,  3; 
128,  2;  133,  22;  147,  7;  153,  8;  155,  5;  157,  2,  7,  21; 

185,  17;  193,  6;  194,  9;  196,  4;  204,  4;  205,  11;  217, 

11;  248,  1.  (Lact.  3,  26;  Tert.  Spect.  3;  Arn.  7,  8; 
Vulg.  freq.  Gen.  13,  13  to  Judae  15.) 
penetrator  (p.  c.)  262,  5.  (Prud.  Hamart.  883;  Paul.  Nol. 
Carm.  20,  285.) 

perlator  (p.  c.)  38,  3;  45,  1,  2;  97,  3;  111,  9;  149,  2,  4;  178,  3; 

179,  17;  186,  3;  189,  8;  191,  1;  193;  194,  2;  202A,  3; 

224,  3;  232,  3;  242,  5.  (Symm.  Ep.  5,  28;  Amm.  21, 
16,  11.) 

perpetrator  (p.  c.)  138,  18.  (Civ.  Dei  20,  1;  Sid.  Ep.  8,  6.) 
perscrutator  (p.  c.)  205,  3.  (Capitol.  Max.  1;  Veg.  Mil.  3,  3.) 
persecutor  (p.  c.)  23,  4;  35,  4;  43,  23;  76,  1;  89,  2;  141,  1; 
149,  9 ;  153,  3  ;  179,  9 ;  185,  6 ;  238,  2,  6.  (Capitol.  Alb. 

II,  7;  Hier.  Ep.  ad  Helv.  13;  Prud.  o-re<£.  1,  28;  Vulg. 
2  Esdr.  9,  11;  Esth.  9,  2;  Thren.  1,  3.) 

persolutor  (ava^  Aey o/xevov),  110,  2. 

plantator  (eccl.)  147,  1,  27,  52;  157,  37;  193,  13;  194,  11. 
(Hier.  in  Is.  18  ad  65,  21.) 

praecessor  (eccl.)  79;  141,  8.  (Tert.  adv.  Prax.  1;  Hier.  in  Ruf. 

3,  20;  Vulg.  Luc.  22,  26.) 
praecursor — Cf.  ch.  v.  Semantics. 

praedecessor  (p.  c.)  96,  2.  (Symm.  Ep.  10,  47;  Alcim.  Avit. 

p.  110,  20;  Rutil.  Ham.  1,  424.) 
praedicator — Cf.  ch.  v.  Semantics. 

praesumptor  (p.  c.)  93,  38;  140,  36;  149,  22;  194,  13.  (Tert. 

Poen.  6;  Hier.  Ep.  89;  Sedul.  2,  4.) 
praevaricator  (-=  sinner,  apostate:  eccl.)  17,  5;  82,  20;  102,  18; 


47 


157,  15;  196,  4.  (Lact.  2,  16;  Hilar,  in  Psal.  118,  15, 
11;  Vulg.  2  Reg.  23,  6;  Prov.  13,  2;  Eccli.  40,  14,  etc.) 
pransor  (a.  c.)  46,  10,  16.  (Plaut.  Men.  2,  2,  2.) 
precator  (a.  c.)  130,  19.  (Ter.  Heaut.  5,  2,  23;  Plant.  Ps.  2, 
2,  12.) 

probator — Cf.  ch.  v.  Semantics. 

rebaptizator  (Ang.  only)  44,  8;  53,  6;  66,  1.  (Serm.  46,  37; 
33,  5.) 

redditor  (eccl.)  110,  5;  127,  6,  16;  138,  15.  (Vulg.  Eccli.  5, 4.) 
redemptor — Cf.  ch.  v.  Semantics. 

remunerator  (p.  c.)  194,  32.  (Tert.  Apol.  36;  Vulg.  Hebr. 

11,  6.) 

rigator  (late)  147,  1,  27,  52;  193,  13;  194,  11.  (Tert.  adv. 
Valent.  15.) 

sacrator  (a-7ra£  Aey ofievov)  261,  2. 

salvator  (late)  54,  4,  8;  140,  21,  36;  142,  1,  55,  59;  145,  3; 
147,  29;  157,  17;  164,  5,  8;  169,  7;  175,  6;  176,  2;  177, 

1,  11,  17;  178,  1;  179,  2;  185,  20;  186,  2,  6,  27,  38;  187, 
23,  28,  37;  188,  1,  3;  190,  22;  194,  5,  28;  199,  1,  13; 
207;  215,  1;  217,  26;  232,  1;  238,  23;  258,  5.  (Mart. 
Cap.  5,  5,  10;  Tert.  adv.  Marc.  3,  18;  Lact.  4,  12,  6; 
Prud.  1,  115;  Vulg.  freq.  Gen.  41,  45  to  Judae  25.) 

sanctificator  (eccl.)  34,  3.  (Tert.  adv.  Prax.  2;  Vulg.  Ezech. 
37,  28.) 

saturator  (a7 ra£  Xeyofxevov )  140,  62. 

seductor  (eccl.)  55,  10;  237,  9.  (Aug.  Tract,  in  Joan.  29; 
Vulg.  Matth.  27,  63.) 

separator  (eccl.)  93,  42.  (Tert.  Praescr.  30;  Vulg.  Zach.  9,  6.) 
susceptor  (p.  c.)  186,  6.  (Cod.  Th.  2,  12,  6;  Cod.  Just.  10,  70; 

Amm.  17,  10,  4;  Vulg.  Psal.  3,  4  et  passim.) 
temptator — Cf.  ch.  v.  Semantics, 
tractator — Cf.  ch.  v.  Semantics. 

transgressor  (late)  157,  2.  (Arn.  7,  7;  Tert.  Res.  Carn.  39; 
Alcim.  2,  120;  Vulg.  Isai.  24,  16;  Ezech.  20,  38:  Jacob. 

2,  9.) 

traditor — Cf.  ch.  v.  Semantics. 

trucidator  (Aug.  only)  194,  28.  (Civ.  Dei  1,  1.) 

ventricultor  (a7ra£  Xeyofxevov )  36,  11. 

Nouns  in  -trix. 

amatrix  (poet.)  211,  16.  (Plaut.  Poen.  5,  5,  25;  Mart.  7,  69,  9.) 


48 


conditrix  (late)  118,  18;  237,  9.  (Macr.  Somn.  Sc.  1,  11; 
Tert.  Spect.  7;  Lact.  1,  5,  6.) 

elfectrix  (Cic.  only)  118,  18.  (Fin.  2,  17,  35;  Univ.  10,  32.) 
exactrix  (a7ra|  Aey o/xevov)  110,  1. 
flagitatrix  (a7ra£  \ey  o/xevov )  261,  1. 
insinuatrix  (a7 ra£  Aey  o/xevov)  111. 

liberatrix  (rare)  194,  28.  (Prosp.  Ep.  ad  Rufin. ;  Cassiod.  de 
Anim.  10.) 

Ordinatrix  ( ava £  Aey  o/xevov)  118,  24. 

peccatrix  (p.  c.)  153,  11;  166,  10;  179,  9;  190,  14,  21,  22,  24, 
25.  (Paul.  Nol.  Car.  28,  117;  Hier.  adv.  Joan.  Jerosol. 
4;  Vulg.  Isai  1,  4;  Marc.  8,  38;  Lnc.  7,  37.) 
praevaricatrix  (eccl.)  157,  20.  (Hier.  in  Isai  5,  12,  3;  Vulg. 
Jerem.  3,  7.) 

sanctificatrix  (a7ra£  Aey  o/xevov)  232,  5. 

ultrix  (poet.)  108,  6.  (Verg.  A.  4,  473;  Sen.  Med.  967;  Stat. 
Th.  10,  911.) 

Of  the  forms  in  -trix  all  but  flagitatrix,  used  as  an  adjective,  show 
the  corresponding  forms  in  -tor. 

14.  Nouns  in  -tudo. 

This  is  a  suffix  used  in  forming  abstract  nouns  with  about  the 
same  force  as  the  ending  -tas.  It  was  more  favored  in  ante- 
classical  than  in  classical  times,  and  survived  rather  in  the  popular 
speech  than  in  the  literary  language.  Augustine  makes  a  re¬ 
strained  use  of  it,  showing  in  some  cases  forms  of  both  sorts,  e.  g. 
beatitas  and  beatitudo.  Only  3  non-classical  nouns  in  -tudo  appear 
in  the  Letters. 

inquietudo  (p.  c.)  55,  29,  31;  133,  1;  194,  47;  209,  9.  (Cod. 

7,  14,  5;  Sol.  1;  Vulg.  Judith  14,  9.) 

paenitudo  (a.  and  p.  c.)  16,  1.  (Pac.  ap.  Non.  15,  30;  Sid.  Ep. 

6,  9;  Hier.  Ep.  84;  Ambros.  Laps.  Virg.  8,  33.) 
rectitudo  (p.  c.)  40,  9;  56,  2;  120,  6;  155,  13.  (Hier.  in  Isai. 

8,  10  ;  Just.  Nov.  13.) 

15.  Nouns  in  -turn,  -sura. 

This  is  another  instance  of  a  plebeian  termination  having  a 
parallel  in  the  literary  language.  The  parallel  of  - tura ,  -sura  was 
-tio,  - sio ,  and  as  the  former  was  never  much  favored,  it  gradually 
gave  way  to  the  latter  ending.  Originally  abstract  in  character, 


49 


indicating  state  or  condition,  this  suffix  shows  formations  in  the 
late  period  of  the  language  with  concrete  signification.  Some¬ 
times  the  same  word  is  used  in  both  abstract  and  concrete  sense, 
e.  g.  creatura,  which  may  mean  creation  in  general  or  creature. 

ereatura  (late)  18,  2;  55,  passim;  102,  passim;  137,  10;  140, 
passim;  164,  4;  166,  8,  15;  169,  5,  6,  11;  170,  4;  185, 
48;  187,  17;  190,  4;  199,  30;  204A,  13;  238,  15;  239,  1. 
(Tert.  Apol.  30;  Prud.  Hamart.  508;  Yulg.  freq.  Tobiae 
8,  7  to  Apoc.  8,  9.) 
censura — Cf.  ch.  v.  Semantics. 

cultura  (=  religious  worship:  eccl.)  105,  15;  149,  23,  27.  (Lact. 
5,  7 ;  Tert.  Apol.  21;  Lampr.  Heliog.  3;  Yulg.  2  Par.  31, 
21;  Judith  5,  19;  Sap.  14,  27.) 

factura  (=work:  late)  132.  (Prud.  Apoth.  792;  Yulg.  Num. 
8,  4;  Ephes.  2,  10.) 

ligatura  (p.  c.)  245,  2.  (Isid.  Orig.  8,  9;  Pall.  1,  6,  11;  Yulg. 

1  Reg.  25,  18;  Eccli.  45,  13.) 
pressura — Cf.  ch.  v.  Semantics, 
scissura — Cf.  ch.  v.  Semantics, 
scriptura — Cf.  ch.  v.  Semantics. 

16.  Nouns  in  - tus ,  -sus. 

These  derivatives,  like  nouns  in  -io,  are  formed  from  the  supine. 
Originally 17  there  was  a  difference  of  meaning  between  the  two 
terminations,  nouns  in  -io  signifying  action,  nouns  in  -tus  the 
result  of  action.  By  degrees,  however,  the  two  suffixes  became 
interchangeable  and  the  distinction  was  lost.  Nouns  in  -tus  were 
frequent  in  all  periods  of  the  language,  but  showed  certain  pecu¬ 
liarities  in  the  post-classical  period,  especially  in  writers  of  the 
African  school.  The  first  of  these  is  their  recurrence  in  the  dative 
and  other  unused  case-forms,  where  in  classical  Latin  only  the 
ablative  appears;  the  second  their  frequency  in  the  plural,  parti¬ 
cularly  the  ablative  plural.  In  Augustine’s  Letters  the  number 
of  forms  in  -us  is  small;  he  does  not  favor  datives  in  -ui,  but 
ablative  plurals  are  fairly  numerous. 

'abscessus — Cf.  ch.  v.  Semantics. 

ausus  (rare)  91,  8.  (Petron.  123,  184;  Cod.  1,  2,  14.) 

captus — Cf.  ch.  v.  Semantics. 

computus  (late)  199,  34.  (Firm.  Mat.  1,  12.) 

17  Goelzer  ( 1 ) ,  86. 

4_w 


50 


conflictus  (rare)  44,  6;  51,  4;  92A;  202 A,  13;  217,  29.  (Cic. 

N.  D.  2,  9,  25;  Gell.  6,  2,  8;  Pacat.  Pan.  ad  Theod.  31.) 
contractus  (a.  and  p.  c.)  93,  19.  (Yarro  R.  R.  1,  68;  Dig.  50, 
16,  19;  Just.  Inst.  1,  2,  2;  Gell.  4,  4,  2.) 
contuitus18  (rare  and  only  in  ab.  sing.)  43,  6;  147,  5,  35;  232, 
5;  257.  (Plant.  Trin.  2,  1,  27;  Curt.  5,  12,  19;  Plin. 
11,  37,  54.) 

exitus — Cf.  ch.  v.  Semantics. 

The  following  are  found  in  the  ablative  plural : 

apparatibus  118,  32. 
aspectibus  148,  8;  204,  6. 
contactibus  140,  25. 
gemitibus  29,  6;  186,  41;  194,  16. 
motibus  55,  6;  187,  25;  205,  17. 
obtutibus  147,  10. 
spiritibus  22,  1,  6. 
visibus  147,  38. 

The  following  are  found  in  the  dative  singular: 

cultui  164,  2;  egressui  167,  13;  episcopatui  209,  10;  spiritui 
259,  4. 

17.  Miscellaneous  Forms. 

litigium  (a.  c.)  186,  14.  (Plaut.  Cas.  3,  2,  21;  Yet.  Jur.  Cons. 
7,  1.) 

litter io  (=  language-master,  used  as  a  term  of  contempt:  late) 
118,  26.  (Amm.  17,  11,  1;  Aug.  Adv.  Leg.  et  Proph. 
1,  52.) 

morio  (colloquial:  quos  vulgo  moriones  vocant)  166,  17.  (Plin. 
Ep.  9,  17,  1;  Mart.  8,  13.) 

naevus  (=  fault,  blemish:  late)  85,  1.  (Symm.  3,  34.) 
primas  (late)  43,  8;  59,  1;  88,  3;  209,  6.  (App.  M.  2,  p.  123; 

Cod.  Th.  7,  18,  13;  Yulg.  2  Macc.  4,  21.) 
putor  (a.  and  p.  c.)  124,  2.  (Cato  R.  R.  157;  Yarro  L.  L.  5, 
25;  Lucr.  2,  872;  Am.  7,  222.) 

rancor  (late)  73,  1;  202A,  4.  (Pall.  1,  20,  2;  Hier.  Ep.  13,  1.) 
satellitium  (eccl.)  118,  1.  (Aug.  Doctr.  Chr.  3,  18.) 

1S  Contuitus,  found  only  in  the  ablative  singular  in  classical  authors, 
occurs  twice  in  the  Letters  in  the  accusative:  147,  35  and  257.  In  the 
other  passages  cited,  it  appears  in  the  ablative. 


51 


solidi  (=  money:  late)  8,  34;  268.  (Dig.  9,  3,  5;  Cod.  Just. 
10,  75,  5;  Yulg.  1  Par.  19,  7;  App.  M.  10,  p.  242.) 

ii.  Adjectives. 

1.  Adjectives  in  -alls. 

This  termination  was  formed  from  a  demonstrative  suffix  mean¬ 
ing  of  or  belonging  to  and  was  more  common  in  later  Latin  than 
in  the  earlier  period.19  Because  of  the  facility  with  which  it  could 
be  used,  it  was  readily  adopted  by  the  writers  who  were  shaping 
the  new  ecclesiastical  vocabulary.  Augustine  has  a  number  of 
classical  forms  in  the  Letters,  in  addition  to  the  following: 

carnalis  (eccl.)  22,  2,  6;  29,  2,  9,  11;  34,  3;  35,  5;  36,  11,  23, 
28;  43,  27;  52,  4;  55,  36;  88,  11;  91,  6;  92,  5;  93,  6; 
95,  2;  98,  1;  102,  20;  104,  17;  113,  1;  118,  14;  120,  7; 
124,  1;  126,  7;  130,  24;  140,  3;  142,  4;  144,  36;  147, 
passim;  149,  26;  157,  11;  164,  19;  166,  21;  167,  11; 
175,  2;  184 A,  33;  186,  8;  187,  passim;  194,  44;  196, 
passim;  199,  32;  211,  2;  214,  3;  217,  27;  237,  passim; 
243,  passim;  262,  1;  264,  3.  (Hier.  Ep.  16,  1;  Tert. 
Poen.  3;  Min.  Fel.  Oct.  32;  Prud.  Apoth.  1051;  Lact.  4, 
17,  21;  Vulg.  Esth.  14,  10;  Rom.  7,  14;  1  Cor.  3,  1; 
Ephes.  6,  5.) 

conregionalis  (Aug.  only)  60,  2.  (Civ.  Dei  2,  17.) 
episcopalis  (eccl.)  43,  3,  5 ;  44,  5 ;  85 ;  86 ;  88,  3;  89,  33;  91,  7; 
93,  13;  94;  118,  9;  128,  2;  141,  7;  148,  4;  151,  5;  153, 
21;  175,  1;  178,  2}  185,  6;  186,  2;  190,  22;  209,  8; 
214,  5;  242,  1;  253.  (Prud.  o-re<£.  33;  Hier.  Ep.  117,  1; 
adv.  Ruf.  1,  10;  Capitol.  Gord.  3,  33.) 
tiscalis  (p.  c.)  96,  2.  (Dig.  43,  8,  2;  Aur.  Yict.  Caes.  41.) 
glacialis  (poet.)  140,  55.  (Yerg.  A.  3,  285;  Ov.  M.  2,  30;  Juv. 

2,  1;  Luc.  1,  18;  Arn.  2,  42.) 

intellectualis  (p.  c.)  120,  12;  202A,  17.  (App.  Dogm.  Plat. 

3,  1;  Hier.  Ep.  124,  14.) 

localis  (late)  120,  10;  140,  57;  147,  43;  166,  4.  (Tert.  adv. 
Marc.  4,  34;  Amm.  14,  75.) 

maritalis  (poet.)  262,  2.  (Ov.  A.  A.  2,  258;  Juv.  6,  43;  Yulg. 
1  Macc.  1,  28.) 

officialis  (late — also  used  as  noun)  43,  20;  115;  153,  24;  185, 


19  Goelzer  (1),  146. 


52 


15;  190,  20.  (Dig.  36,  4,  5;  Tert.  adv.  Marc.  1,  25; 
Lact.  6,  11,  9;  App.  M.  1,  p.  113.) 
orientalis  (p.  c.)  36,  4;  44,  5;  52,  2;  82,  14;  87,  4;  118,  9;  137, 
15;  148,  10;  177,  15;  217,  4.  (Hier.  Ep.  121;  Gell.  2, 
22,  11;  Arn.  7,  40;  Just.  14,  2,  8;  Vulg.  freq.  Gen.  4,  16 
to  Zach.  14,  8.) 

originalis  (p.  c.  especially  frequent  in  the  expression  originale 
peccatum)  157,  9,  19,  22;  179,  6,  9;  184A,  2;  186,  27; 
187,  25;  190,  passim;  193,  3;  194,  34,  38,  46;  202 A,  18, 
20;  215,  1;  250,  2.  (App.  M.  11,  p.  257;  Hier.  adv. 
Jovin.  1,  27;  Macr.  Somn.  Sc.  1,  2;  Vulg.  2  Petr.  2,  5.) 
paschalis  (eccl.  from  the  Hebrew)  36,  30;  51,  4;  82,  14.  (Cod. 

Th.  9,  35,  4;  Hier.  Ep.  99,  1.) 
pastoralis — Cf.  ch.  v.  Semantics, 
pontificalis — Cf.  ch.  v.  Semantics. 

praesidalis  (p.  c.)  86.  (Treh.  Poll,  xxx,  Tyr.  24;  Cod.  Just. 

4,  24,  11;  Amm.  28,  1,  5;  Symm.  Ep.  4,  71.) 
sanctimonialis  (eccl.  used  as  a  noun  in  the  feminine  to  signify 
nun)  254.  (Just.  1,  3,  56;  Aug.  Retract.  2,  22.) 
spiritalis  ( spiritual :  eccl.  Form  preferred  by  Augustine  to  spiri- 
tualis)  23,  1;  29,  2;  31,  7;  34,  3;  36,  11;  37,  2;  43,  27; 
55,  9 ;  69,  2 ;  93,  6 ;  95,  6 ;  98,  1 ;  102,  passim  and  freq. 
to  261,  2).  (Tert.  Apol.  22;  Prud.  <rrec/>.  10,  13;  Vulg. 
Osee  9,  7 ;  Rom.  1,  11 ;  1  Cor.  2,  13 ;  Gal.  6,  1 ;  Ephes. 
1,  3;  Colos.  1,  9;  1  Petr.  2,  5.) 

venialis  (p.  c.)  137,  12;  153,  23.  (Macr.  S.  7,  16;  Sid.  Ep. 

8,  11.) 

vidualis  (p.  c.)  130,  8,  11;  262,  9,  10.  (Civ.  Dei  15,  26;  Am- 
bros.  in  Psal.  40,  27.) 

Words  in  -alis  form,  after  those  in  -ills  the  largest  single  category 
of  adjectives  in  Augustine’s  Letters.  They  lend  a  certain  sonority 
to  his  sentences,  and  are  especially  useful  in  expressing  abstract 
ideas. 

2.  Adjectives  in  - anus ,  -aneus. 

These  are  sometimes  used  as  nouns,  some  of  them  exclusively 
so,  as  publicanus,  septimana  (week),  castellanus.  Besides  the  fol¬ 
lowing,  several  classical  forms  also  occur,  hut  on  the  whole  this 
group  is  not  a  large  one.  The  exceedingly  frequent  use  of  chris- 
tianus  as  both  noun  and  adjective  is  easily  explained  by  the  polem- 


53 


ical  nature  of  many  of  the  letters,  which  were  written  against  the 
various  heresies  and  heretics  of  the  time. 

castellanus  (rare)  209,  4.  (Sail.  J.  92,  7;  Hirt.  B.  Alex.  42,  3; 
Liv.  34,  27,  2.) 

christianus  20  (mostly  eccl.)  17,  5;  20,  1;  23,  passim;  28,  6;  29, 
4,  6,  8,  9,  etc.  very  frequently  to  268,  2.  (Cod.  Just. 
16,  8,  18;  Tac.  A.  15,  44;  Plin.  Ep.  10;  Yulg.  Act.  11, 
26;  1  Petr.  4,  16.) 

mundanus  (late)  166,  4.  (Macr.  Somn.  Sc.  2,  16;  Avien.  Arat. 
216.) 

publicanus — Cf.  ch.  v.  Semantics. 

quatriduanus  (p.  c.)  157,  15.  (Hier.  Ep.  108,  24;  Yulg.  Joan. 
11,  39.) 

septimana21  (late)  211,  16.  (Cod.  Th.  15,  5,  5;  2  Macc.  12,  31.) 

triduanus  (p.  c.)  55,  5.  (App.  M.  10,  p.  247;  Hier.  Ep.  54, 
10;  Paul.  Hoi.  Car.  12,  207.) 

spontaneus  (late)  185,  32.  (Macr.  Somn.  Sc.  2,  22;  Cod.  Just. 
2,  3,  2;  Arn.  3,  p.  114;  Yulg.  Hum.  29,  39;  Deut.  16,  10; 
Ezech.  46,  12.) 

subitaneus  (rare)  199,  8.  (Col.  1,  6,  24;  Sen.  Q.  N.  7,  22; 
Yulg.  Sap.  17,  6.) 

3.  Adjectives  in  -aris. 

This  is  a  variation  of  the  suffix  -alis,  used  with  stems  in  which 
an  -l-  occurs.  Apparently  the  repetition  of  the  -l-  sound  was  dis¬ 
agreeable,  so  that  these  adjectives  represent  cases  of  dissimilation. 
Of  19  words  in  -aris  in  the  Letters,  only  5  are  non-classical. 

angularis  (mostly  a.  and  p.  c.)  187,  31.  (Cato  E.  R.  14,  1; 
Col.  5,  3,  2;  Yulg.  Job,  38,  6;  Isai  28,  16;  Ephes.  2,  20; 
1  Petr.  2,  6.) 

luminaris  (rare)  40,  2.  (Yitr.  6,  4.) 

saecularis — Cf.  ch.  v.  Semantics. 

20  This  word  ought  to  be  christanus  as  the  -i-  is  part  of  neither  stem  nor 
suffix.  It  is  an  example  of  false  analogy,  such  as  occurs  frequently  in 
adjectives  formed  from  proper  names,  e.  g.,  Julianus  is  correct  because  -i- 
belongs  to  the  stem,  but  Caesarianus,  Augustianus,  etc.,  have  no  reason  to 
admit  -i-  before  -anus. 

21  Equivalent  to  septima  dies  used  to  represent  the  Hebrew  sabbatum, 
then,  like  sabbatum,  taken  to  mean  week  when  the  Christian  calendar 
came  into  use. 


54 


salutaris — Cf.  ch.  v.  Semantics. 

scholaris  (late)  118,  9.  (Mart.  Cap.  3,  326;  Prud.  <xt€</>.  9,  16; 
Hier.  Ep.  36,  14.) 

4.  Adjectives  in  - arius . 

These  are  closely  connected  with  nouns  in  -arius,  -arium  (q.  v.). 
The  suffix  was  a  common  one  in  the  sermo  plebeius,  especially 
in  the  sermo  rusticus  and  the  sermo  castrensis.  Many  of  the  forms 
are  archaic.  In  late  Latin  it  is  of  frequent  occurrence,'  and  is 
sometimes  found  as  an  additional  termination  to  adjectives  whose 
meaning  is  not  thereby  altered.22 

dominicarius  ( a7ra$  Aey o/ievov)  36,  24. 
litterarius — Cf.  ch.  v.  Semantics. 

plenarius  (eccl.)  43,  19;  51,  2;  54,  1;  64,  4;  215,  2.  (Prosp. 

Acq.  Yit.  Cont.  3,  33;  Ennod.  Ep.  8;  Cassiod.  Yar.  3,  5.) 
sabbatarius  (eccl.  except.  Mart.  4,  4,  7)  36,  21.  (Sid.  Ep.  1,  2.) 
voluptuarius  (p.  c.  for  voluptarius)  36,  9.  (Capitol.  Yer.  2; 
Mart.  Cap.  2,  144.) 

There  occur  ulso  15  classical  forms  in  -arius,  some  of  them  nu¬ 
merals  as  quinarius,  quadragenarius,  septenarius,  etc.  These  latter 
are  found  principally  in  Ep.  55,  28,  where  Augustine  gives  a 
curious  and  intricate  explanation  of  the  significance  of  certain 
numbers.  Adversarius,  contrarius,  necessarius  and  temerarius,  all 
formed  from  adverbs,  occur  frequently. 

5.  Adjectives  in  -ax. 

This  termination  denotes  habit,  desire  or  inclination,  sometimes 
with  an  idea  of  excess,  or  an  implication  of  censure.  Because  of 
their  convenient  metrical  form  and  the  verbal  idea  conveyed  by 
many  of  them,  these  words  were  more  common  in  poetry  than  in 
prose,  until  the  post- Augustan  age,  when  so  many  poetical  words 
entered  the  prose  vocabulary. 

The  number  of  them  occurring  in  the  Letters  is  not  large — 
only  15.  Besides  the  classical  audax,  contumax,  efficax,  fallax, 
loquax,  mendax,  minax,  pervicax,  vorax,  the  following  are  found: 

capax  (poet.)  28,  6;  98,  10;  153,  12;  260,  1.  (Lucr.  6,  123; 
Hor.  C.  2,  7,  22;  Ov.  M.  3,  172.) 


23  Cooper,  151.  Goelzer  (1),  147. 


fugax  (poet.)  7,  5;  43,  3;  118,  12;  209,  2.  (Yerg.  A.  10,  724; 

Hor.  C.  3,  2,  14;  Ov.  M.  13,  809.) 
mordax  (poet.)  248,  1. .  (Ov.  A.  A.  2,  417;  Hor.  C.  4,  6,  9; 
Pers.  5,  86.) 

pertinax  (poet.)  43,  1;  53,  6;  139,  1.  (Hor.  C.  1,  9,  24;  Plaut. 

Capt.  2,  239;  Vulg.  Gen.  49,  7.) 
verax  (rare)  28,  5;  82,  3,  7,  29,  30;  91,  3;  95,  7;  102,  17;  104, 
11;  108,  6;  118,  26;  126,  13;  129,  2  ;  131;  138,  8;  140, 
82;  155,  2;  157,  35;  181,  6;  190,  8.  (Plaut.  Capt.  5, 

2,  6;  Tib.  1,  2,  41;  Cic.  Ac.  2,  25,  79;  Hor.  S.  1,  4,  89; 
Vulg.  Exod.  34,  6;  Job  12,  20;  Eccli.  15,  8;  Apoc.  19, 
11,  etc.) 

vivax  (poet.)  137,  10.  (Ov.  Am.  2,  6,  54;  Hor.  S.  2,  1,  53; 
Yerg.  E.  7,  30.) 

The  use  of  such  adjectives  as  these  is  one  of  the  means  by  which 
Augustine  secures  force  and  brevity  of  style,  in  substituting  phrases 
for  clauses  or  words  for  phrases.  They  sometimes  occur  in  pairs 
with  an  effect  of  rhyme,  e.  g. 

apostolicam  mordacem  veracemque  sententiam  243,  1 ; 
quam  vivaces,  quam  efficaces  137,  10 
non  minaces  ulterius  sed  fugaces  209,  2. 

6.  Adjectives  in  -bundus. 

The  meaning  of  an  exaggerated  present  participle,  sometimes 
with  a  slightly  contemptuous  implication,  distinguishes  this  ple¬ 
beian  termination.  It  is  found  principally  in  early  and  late  Latin. 
In  addition  to  moribundus,  a  classical  word,  the  following  occur 
in  the  Letters: 

furibundus  (rare)  34,  3;  108,  14.  (Cic.  Sest.  7,  15;  Sail.  C. 

31;  Lucr.  6,  367;  Hor.  Ep.  1,  10;  Vulg.  3  Reg.  20,  43.) 
gemibundus  (very  rare)  186,  41.  (Ov.  M.  1,  188  only.) 
indignabundus  (rare)  98,  8.  (Liv.  38,  37,  7;  Suet.  Aug.  40; 
Gell.  19,  9,  8.) 

insultabundus  (late,  occurs  for  first  time  here)  36,  3.  (Acta 
Ss.  Jacobi  et  Mariani,  Mm.  n.  8.) 
men  dicab  un  dus  (cbra^  Xeyofxevov)  261,  1. 

vagabundus  (a.  and  p.  c.)  35,  2;  92,  4.  (Fenest.  ap.  Fulg. 

3,  9;  Sol.  5,  24;  Dracont.  Hexaem.  1,  257;  Sol.  5,  24.) 


56 


7.  Adjectives  in  -eus,  -ius. 

These  two  denote  provenance  or  resemblance.  The  first  is  a 
common  ending  used  to  show  the  material  of  which  a  thing  is 
made,  like  English  -en  in  wooden,  earthen,  golden,  etc.,  although 
it  was  at  its  origin  a  poetical  suffix  expressing  resemblance. 

carneus  (p.  c.)  22,  1,  3,  4;  166,  12,  27.  (Hier.  Ep.  36,  16; 
Maximian.  Gall.  1,  85;  Prud.  Apoth.  370;  Vulg.  2  Par. 
32,  8;  Job  10,  4;  Ezech.  11,  19.) 
corporeus  (found  mostly  in  Lucretius  before  it  became  a  part 
of  the  Christian  vocabulary)  2,  1 ;  3,  2 ;  9,  1 ;  13,  2 ;  95,  8 ; 
118,  passim;  120,  passim;  127,  11;  147,  passim;  148,  1, 
8;  159,  2,  5;  162,  passim;  177,  19,  39;  188,  23.  (Lucr. 

2,  186;  Cic.  N".  D.  2,  15,  41;  Mart.  Cap.  6,  607.) 

Jaeneus  (very  rare)  140,  13.  (Cic.  Fragm.  Or.  Cornel.  1,  1; 

Ascon.  p.  62;  Aug.  c.  Acad.  3,  18.) 
incorporeus  (p.  c.)  118,  passim;  137,  11;  140,  56;  147,  passim; 
166,  4;  169,  3,  4,  11;  187,  passim;  190,  15;  202A,  10; 
228,  10;  236,  3;  238,  15,  24;  247,  38,  47.  (Gell.  5,  15, 
1;  Macr.  3,  7,  15.) 

spineus  (very  rare)  29,  6,  7.  (Ov.  M.  2,  789;  Sol.  7;  Yulg. 
Marc.  14,  17 ;  Joan.  19,  5.) 

virgineus  (poet,  for  virginalis)  137,  8.  (Tib.  3,  4,  89;  Ov.  M. 

3,  607;  Lucr.  1,  87.) 

aerius  (poet.)  9,  3;  55,  15;  102,  20;  166,  4.  (Lucr.  5,  825; 

Ov.  A.  A.  2,  44 ;  Hor.  C.  1,  28,  5 ;  Vulg.  Esth.  1,  6 ;  8, 15.) 
praescius  (poet.)  140,  48.  (Yerg.  A.  12,  452;  Ov.  F.  1,  538; 
Lact.  2,  9,  11.) 

The  large  percentage  of  poetical  words  in  this  and  other  cate¬ 
gories  seems  to  be  a  consequence  of  Augustine’s  literary  training 
and  of  that  affection  for  and  frequent  reading  of  Latin  poetry,  espe¬ 
cially  Yergil,  which  he  bewails  in  the  Confessions.23 

8.  Adjectives  in  -enus,  -inns. 

This  is  a  participial  suffix,  originally  passive  in  force,  but  found 
also  with  active  meaning.  Only  three  words  in  -enus  occur  in  the 
Letters:  serenus  (class.)  and: 

egenus  (rare  and  poet.)  127,  26;  145,  15;  247,  1.  (Yerg.  A. 


23  Conf.  1,  3. 


57 


1,  599;  Sil.  6,  304;  Yulg.  freq.  Deut.  15,  11  to  Galat. 
4,  9.) 

terrenus — Cf.  ch.  v.  Semantics. 

Of  15  words  in  -inus  only  one  is  non-classical,  while  two  show 
change  of  meaning. 

divinus — Cf.  ch.  v.  Semantics. 

morticinus  (a.  and  p.  c.)  93,  21;  137,  6.  (Yarro,  R.  R.  2,  9,  10; 
Plant.  Pers.  2,  4,  12;  Prud.  10,  384;  Vnlg.  Levit.  7,  24; 
Num.  19,  13.) 

transmarinus — Cf.  ch.  v.  Semantics. 

This  was  an  infrequent  termination  at  all  periods  of  the  lan¬ 
guage  and  shows  no  particular  development  in  the  late  period. 
Augustine  found  terrenus  a  convenient  word  to  use  in  expressing 
an  idea  which  he  is  continually  urging  on  his  readers  or  hearers, 
viz.  contempt  for  earthly  things:  terrena.  He  prefers  this  term 
to  mundanus,  which  conveys  the  same  thought  but  is  a  later  word. 
In  this  he  is  probably  obeying  the  same  puristic  instinct  which 
in  his  youth  had  made  him  despise  the  Holy  Scriptures  because  of 
the  (to  him)  barbaric  Latin  in  which  the  Itala  version  was  clothed. 
He  usually  prefers  a  classical  word  where  there  is  one,  even  if  he 
has  to  use  it  with  an  altered  meaning. 

9.  Adjectives  in  - icus ,  -icius. 

This  termination  is  common  to  Greek  and  Latin,  and  as  many 
ecclesiastical  words  are  of  Greek  origin,  the  category  is  a  large  one 
in  the  Letters.  The  following  list  contains  only  Latin  adjectives 
in  - icus ;  those  formed  from  Greek  words  will  be  considered  in 
Chapter  III,  on  foreign  loan-words. 

civicus  (rare  and  poet,  except  in  the  phrase  corona  civica)  212. 

(Hor.  Ep.  1,  3,  23 ;  Flor.  3,  21,  5 ;  Ov.  F.  1,  22.) 
dominicus — Cf.  ch.  v.  Semantics. 

iuridicus  (mostly  p.  c.  and  juristic)  134,  4.  (Plin.  3,  1,  3; 
Cod.  Th.  3,  12,  7;  Dig.  1,  20.) 

urbicus  (rare)  36,  3,  8,  20.  (Gell.  15,  1,  3;  Suet.  Ner.  14; 
Lampr.  Heliog.  20;  Dig.  43,  8,  11.) 

In  -icius  only  one  non-classical  word  occurs  : 

immolaticius  (late)  47,  4,  4.  (Gloss.  Gr.  Lat.  eiSwXoOvcria.) 

Of  5  forms  in  - ficus ,  one  only  is  non-classical: 


58 


beatificus  (p.  c.)  118,  15;  164,  8.  (App.  Doct.  Plat.  1,  p.  3,  29; 
Aug.  Conf.  2,  5.) 

10.  Adjectives  in  - ills ,  -bilis. 

Thisi  formation  occupies  among  adjectives  the  position  of  nu¬ 
merical  superiority  held  by  words  in  -io  among  nouns.  It  was  a 
plebeian  suffix,  particularly  common  in  early  and  late  Latin;  and, 
in  the  latter  period  much  favored  by  African  writers.24  Usually 
conveying  a  passive  meaning  and  added  to  the  present  stem  of 
verbs,  it  may  nevertheless  be  found  in  words  of  undisputed  active 
sense,  and  the  number  of  words  other  than  the  present  stems  of 
verbs  to  which  it  was  added  is  a  significant  proof  of  the  freedom 
with  which  it  was  handled  in  late  writers.  The  following  occur 
in  the  Letters : 

abominabilis  (late)  204,  5.  (Vulg.  Levit.  11,  10;  Deut.  22,  5; 

3  Keg.  21,  26;  Prov.  11,  20,  etc.) 
acceptabilis  (eccl.)  228,  4.  (Tert.  de  Or.  7;  Hier.  adv.  Jovin. 
2,  6;  Vulg.  Levit.  1,  4;  Esth.  10,  3;  Isai.  58,  5;  2  Cor. 
6,  2.) 

accessibilis  (late)  138,  18.  (Tert.  adv.  Prax.  15.) 
audibilis  (late)  169,  10.  (Boeth.  Top.  Arist.  1,  15.) 
conspicabilis  (eccl.)  147,  10.  (Prud.  <xt€</>.  10,  631;  Hier.  in 
Osee  1,  2,  14;  Sid.  Ep.  8,  4;  Hilar,  in  Matth.  17,  2.) 
contaminabilis  (eccl.)  236,  2.  (Tert.  adv.  Marc.  4,  20;  Civ. 
Dei  9,  16.) 

contemptibilis  (p.  c.)  153,  7;  167,  3;  185,  15;  199,  45;  204,  13. 
(Dig.  1,  16,  9;  Arn.  4,  p.  155;  Hier.  Ep.  146,  2;  Lampr. 
Alex.  Sev.  20;  Vulg.  Sap.  10,  4;  Isai.  49,  7;  1  Cor.  1,  28.) 
convertibilis  (p.  c.)  147,  19;  169,  9.  (Prud.  Apoth.  344;  Hier. 

Did.  S.  S.  5,  13;  App.  Dog.  Plat.  3,  p.  33,  1.) 
corruptibilis  (eccl.)  130,  7;  131,  1;  143,  5;  137,  37,  40,  50; 
148,  11;  155,  2;  166,  27;  178,  3;  190,  4;  205,  2,  13; 
220,  1;  236,  2;  263,  1.  (Arn.  2,  68;  Lact.  6,  25;  Hier. 
adv.  Pelag.  1,  18;  Vulg.  Sap.  19,  20;  Eccli.  14,  20;  1 
Cor.  9,  25.) 

culpabilis  (p.  c.)  93,  8;  126,  8;  137,  16;  149,  20.  (App.  Mag. 
p.  233;  Arn.  7,  p.  222;  Hier.  Ep.  119,  10;  Tert.  ad 
Uxor.  2,  1.) 


21  Bayard,  30.  Gabarrou,  39. 


59 


damnabilis  (late)  89,  1,  2;  108,  5,  10,  19,  20;  138,  19;  153,  7; 
157,  36.  (Hier.  in  Isai.  13,  47,  1 ;  Treb.  Poll,  xxx  Ty- 
rann.  17;  Salv.  6.) 

desiderabilis  (rare)  27,  2;  87,  10;  159,  5;  185,  21;  190,  sal.;  242, 
sal. ;  248,  sal. ;  254,  sal. ;  261,  sal.  (Cic.  Top.  18,  69 ;  Tac. 

H.  2,  76;  Vulg.  freq.  Job  33,  20  to  Malac.  3,  12.) 
divisibilis  (eccl.)  148,  1,  4,  10,  15.  (Tert.  Anim.  14;  Hilar,  in 

Matth.  9,  7;  Hier.  Did.  S.  S.  13.) 
docibilis  (late)  171A,  2;  266,  2.  (Tert.  Mon.  12;  Ambros.  in 
Psal.  47,  21;  Vulg.  Joan.  6,  45;  2  Tim.  2,  24.) 
effabilis  (p.  c.)  232,  5.  (App.  Mag.  p.  315,  41;  Apol.  64;  Cas- 
siod.  Orthogr.  6.) 
fidelis — Cf.  ch.  v.  Semantics, 
gentilis — Of.  ch.  v.  Semantics. 

honorabilis  (very  rare)  23,  1;  170,  1;  171,  1;  189,  1;  204,  3,  9; 
208,  1;  209,  1,  3;  242,  sal.;  254;  257;  269,  sal.;  264,  2; 
266,  2.  (Cic.  de  Sen.  18,  62;  Amm.  30,  4,  16;  Vulg. 
Psal.  71,  14;  Eccli.  1,  14;  Isai.  3,  3;  Act.  5,  34.) 
impalpabilis  (eccl.)  130,  24.  (Arn.  2,  7;  Interpr.  Ign.  Ep.  ad 
Polycarp.  3.) 

impassibilis  (eccl.)  120,  7,  8.  (Prud.  Apoth.  84;  Tert.  Apol. 

10;  Lact.  1,  3,  23;  Hier.  Ep.  100,  10.) 
imperturbabilis  (eccl.)  248,  2.  (Fulgent,  ad  Trasim.  3,  16.) 
impossibilis  (p.  c.  except  Quint.)  102,  5;  188,  13;  203.  (Quint. 

5,  10,  18;  App.  M.  1,  p.  Ill;  Just.  2,  4;  Dig.  43,  11,  1.) 
inaccessibilis  (p.  c.)  92,  3;  147,  45;  197,  4.  (Tert.  adv.  Prax. 
15;  Hier.  adv.  Pelag.  3,  12;  Mam.  Geneth.  Maxim.  9,  3; 
Serv.  ad  Verg.  A.  7,  11.) 

incapabilis  (late)  238,  3.  (Aug.  Serm.  199,  2;  Interpr.  Irenaei 
Haeres.  1,  2,  1 ;  Gloss.  Philox.  dxwp^ro?.) 
incommutabilis  (rare)  55,  8;  92A;  95,  6;  102,  11;  118,  6,  15, 
17;  120,  4,  11;  137,  9;  140,  passim;  147,  20,  37;  148,  1; 
166,  3;  169,  5,  7,  11;  171A;  232,  5;  238,  1,  24.  (Yarro 
L.  L.  9,  99;  Cic.  Rep.  2,  33,  57;  Aug.  Retract.  1,  9.) 
inconvertibilis  (eccl.)  179,  7.  (Tert.  Anim.  21;  adv.  Her- 
mog.  12.) 

incorruptibilis  (eccl.)  92,  3;  130,  27;  131,  1;  148,  11,  16,  18; 
166,  3;  169,  3;  205,  13;  263,  4.  (Tert.  Anim.  50;  Lact. 

I,  3;  Vulg.  Rom.  1,  23;  1  Petr.  1,  4.) 

inculpabilis  (late)  162,  7;  166,  7.  (Prud.  Apoth.  10,  15; 
Avien.  Arat.  28;  Sol.  30;  Vulg.  Hum.  32,  22.) 


GO 


ineffabilis  (p.  c.  except  Plin.)  11,  4;  23,  6;  29,  7 ;  30,  2;  55,  17 ; 
130,  5;  137,  5;  140,  22;  147,  passim;  148,  16;  166,  13, 
15;  169,  2,  11;  190,  22;  232,  3;  235,  1;  243,  3,  5;  248,  2. 
(Fulgent.  Mythol.  1,  1.) 

inexcusabilis  (poet,  and  p.  c.)  93,  41;  194,  passim.  (Hor.  Ep. 

1,  18,  58 ;  Ov.  M.  7,  511 ;  Dig.  5, 1,  50 ;  Cod.  Th.  11, 16,  7.) 
infidelis — Cf.  ch.  v.  Semantics. 

inflexibilis  (rare)  104,  16.  (Plin.  28,  12,  52;  Cael.  Aur.  Acut. 
3,  6,  65.) 

inrationabilis  (p.  c.)  120,  3;  166,  16.  (App.  Dogm.  Plat.  p.  21; 

Amm.  31,  12,  15;  Vulg.  2  Petr.  2,  12.) 
inscrutabilis  (eccl.)  147,  34;  185,  12,  17;  194,  33.  (Hier.  in 
Jerem.  3,  17,  9;  Hilar.  Trin.  8,  38;  Vulg.  Job  5,  9; 
Prov.  25,  3;  Jerem.  17,  9.) 

interminabilis  (p.  c.)  35,  2;  36,  22,  25.  (Tert.  adv.  Marc.  2,  3; 
Sid.  Ep.  2,  7.) 

investigabilis  (eccl.  This  is  a  negative  word,  unsearchable,  and 
must  be  distinguished  from  investigabilis  <  investigo, 
which  has  the  opposite  meaning)  194,  6.  (Hier.  in  Abac. 
1,  1,  1;  Vulg.  Prov.  5,  6;  Rom.  11,  33;  Ephes.  3,  8.) 
invisibilis  (mostly  p.  c.)  55,  89;  58,  2;  92,  3;  118,  20;  145,  2; 
147,  passim;  148,  passim;  151,  10;  159,  2;  169,  11;  190, 
15;  194,  25;  220,  10;  232,  5;  238,  3;  239,  1.  (Cels. 
Praef. ;  Tert.  adv.  Herm.  29;  Lact.  7,  9;  Paulin.  Nol. 
Carm.  35,  208 ;  Vulg.  Tobiae  12,  19 ;  2  Macc.  9,  5 ;  Rom. 
1,  20;  Colos.  1,  15.) 

invulnerabilis  (rare)  166,  3.  (Sen.  Ben.  5,  5,  1;  Vulg.  2  Macc. 
8,  36.) 

passibilis  (p.  c.)  120,  7.  (Arn.  7,  214;  Prud.  Apoth.  74;  Tert. 
adv.  Prax.  29;  Hier.  Ep.  100,  11;  Vulg.  Act.  26,  23; 
Jacob.  5,  17.) 

perprobabilis  (late)  10,  1.  (Aug.  Music.  1,  6,  12.) 

perspicabilis  (p.  c.)  27,  2.  (Amm.  14,  8,  3.) 

portabilis  (p.  c.)  31,  4.  (Sid.  Ep.  8,  11.) 

praedicabilis  (rare  and  late  except  once  in  Cicero)  232,  1,  7; 

255.  (Cic.  Tusc.  5,  17,  49;  Ambros.  in  Luc.  1,  15.) 
reprehensibilis  (late)  196,  8.  (Hier.  Ep.  112,  8;  Lact.  4,  28,  8; 

Salv.  Gub.  Dei  4,  14;  Vulg.  Galat.  2,  11.) 
sensibilis  (rare)  3,  2,  3,  4;  4,  1,  2,  7,  5;  13,  2,  3.  (Vitr.  5,  3; 
Sen.  Ep.  124,  2;  Lact.  2,  10,  3.) 


61 


spectabilis  (p.  c.  as  title  of  respect)  133,  3 ;  134,  2 ;  222,  2.  (Dig. 

1,  15,  5;  Imp.  Tfieod.  et  Yal.  Cod.  7,  62,  32.) 
umbratilis  (rare)  102,  35.  (Cic.  Tusc.  2,  11,  27;  Col.  1,  2,  1; 
Amm.  18,  6,  2.) 

violabilis  (poet.)  236,  2.  (Ov.  H.  15,  79;  Yerg.  A.  2,  154; 
Stat.  Th.  5,  258.) 

visibilis  (p.  c.)  55,  8;  95,  7;  118,  20;  140,  8;  147,  passim;  148, 
passim;  162,  9;  169,  10;  177,  7;  179,  5;  204,  4;  205,  7; 
220,  10;  232,  5;  238,  23.  (App.  de  Mundo,  p.  60,  37; 
Prud.  Apoth.  146;  Vulg.  Colos.  1,  16;  Hebr.  11,  8.) 
vituperabilis  (very  rare)  177,  12.  (Cic.  Fin.  3,  12,  40;  Leg. 
3,  10,  33.) 

volatilis  (=fowl:  late)  105,  16;  186,  22.  (Yulg.  freq.  Gen. 
1,  20  to  Act.  11,  6.) 

Of  words  in  - bilis ,  five  have  an  active  meaning:  impassibilis,  inca- 
pabilis,  inculpabilis,  passibilis,  spirabilis  (class.)  As  in^  the  case 
of  adjectives  in  -ax,  Augustine  is  fond  of  using  words  in  -ilis  in 
pairs  or  groups,  giving  thereby  a  certain  rhythm  and  fulness  of 
vowel-sound  to  his  sentences. 

e.  g.  violabilis  et  corruptibilis  et  contaminabilis.  136,  2. 
visibilem  et  corruptibilem.  238,  23. 
immutabilis  mutab ilium.  138,  6. 

11.  Adjectives  in  -ivus. 

This  is  a  suffix  which,  having  formed  very  few  words  in  early 
and  classical  Latin,  became  extremely  active  in  the  late  period. 
Five-sixths  of  all  adjectives  in  -ivus  are  late,  and  barely  4%  are 
classical.25  In  the  Letters  seven  classical  forms  appear  and  the 
following : 

abortivus  (poet,  rare)  243,  8.  (Hor.  S.  1,  3,  40;  Juv.  2,  32; 
Mart.  6,  93 ;  Yulg.  Exod.  21,  22 ;  Num.  12,  12 ;  Job  3, 
16;  1  Cor.  15,  8.) 

comitivus  (p.  c.)  120,  7.  (Yeg.  Mil.  2,  9;  Cod.  Th.  11,  21,  3; 
Cod.  Just.  1,  33,  3.) 

dispensativus  (p.  c.)  82,  24.  (Isid.  Orig.  2,  24,  16.) 
festivus  (a.  and  p.  c.)  17,  2.  (Enn.  ap.  Serv.  Yerg.  A.  9,  401; 
Plaut.  Cas.  4,  1,  3;  Gell.  18,  13,  1.) 


25  Cooper,  105. 


62 


relativus  (p.  c.)  170,  6.  (Arn.  7,  p.  221;  Mart.  Cap.  5,  451.) 
signifieativus  (late  and  juristic)  102,  17;  169,  9.  (Dig.  50,  16; 
2,  32;  45,  1.) 

Compared  with  other  late  Latin  writers,  Augustine  makes  a  spar¬ 
ing  use  of  this  ending.  Apuleius,  Tertullian,  Caelius  Aurelianus 
and  Boethius  enriched  the  language  with  many  new  words  in  -was, 
while  Jerome,  whose  additions  are  otherwise  so  numerous,  con¬ 
tributed  but  five,  Augustine  six,  none  of  which  occur  in  the  Letters. 

12.  Adjectives  in  -lentus. 

Of  this  plebeian  and  archaic  suffix  only  six  forms  occur  in  the 
Letters:  four  classical  words  and  the  following: 

corpulentus  (corporeal:  late)  190,  14.  (Tert.  Adv.  Herm.  19.) 
truculentus  (poet.)  50.  (Ter.  Ad.  5,  4,  12;  Plaut.  Bacch.  4,  5, 
3;  Ov.  M.  13,  558.) 

13.  Adjectives  in  -orius. 

This  is  a  compound  termination  belonging,  like  the  substantive 
form  - orium ,  to  the  sermo  plebeius.  Originally  it  seems  to  have 
consisted  of  a  suffix  -ius  added  to  nouns  in  -tor,  -sor,  but  later  was 
treated  as  a  whole  termination  added  to  verb-stems.  The  verbal 
force  predominant  in  the  later  formations,  which  far  outnumber 
the  earlier  ones,  is  explained  by  this  fact.  These  adjectives  are 
fairly  numerous  in  the  Letters. 

adulatorius  (rare)  104,  11;  232,  2.  (Tac.  A.  6,  32.) 
communicatorius  (late  and  rare)  43,  1,  8,  16, 19;  44,  3.  (Hilar. 

Fragm.  Hist.  2,  13;  Concil.  Ilhiberit.) 
consolatorius  (rare:  once  each  in  Cicero  and  Suetonius,  other¬ 
wise  late)  208,  1;  259,  1.  (Cic.  Att.  13,  20,  1;  Suet. 
Oth.  10;  Cassiod.  Yar.  10,  18;  Vulg.  Zach.  1,  13.) 
consultatorius  (late  and  very  rare)  169,  13.  (Macr.  S.  3,  5.) 
deceptorius  (eccl.)  108,  6.  (Aug.  Doctr.  Chr.  2,  23;  Mar.  Mer- 
cat.  ad  Anath.  Nest.  1,  9;  Auct.  Yit.  S.  Hilar.  Arelat.  2.) 
dispensatorius  (eccl.)  82,  4,  27.  (Hier.  in  Isai.  14,  53,  12; 
Dion.  Exig.  de  Creat.  31.) 

emendatorius  (Aug.  only)  211,  11.  (Tr.  in  Ps.  27.) 
excitatorius  (cbm^  Xeyo/xevov)  26,  2. 

excusatorius  (late)  83,  2.  (Gloss,  on  aTroXoyrjTLKos '  Sid.  Carm.  9.) 
exhortatorius  (eccl.)  208,  1;  243,  2.  (Hier.  Ep.  54,  6;  Fulg.  de 
Aet.  174,  3.) 


63 


gratulatorius  (p.  c.)  58,  2.  (Capitol.  Max.  et  Balb.  17;  Jul. 

Yal.  Rer.  Gest.  Alex.  3,  34.) 

simulatorius  (eccl.)  82,  3.  (Ambros.  Hex.  1,  2,  7;  Yin.  Ler. 

Common.  20;  Gelas.  Ep.  1,  28.) 
tractatorius  (eccl.)  43,  8.  (Fulgent.  Mythol.  11.) 
tractoria  (as  noun:  late)  59,  1.  (Cod.  Just.  12,  32;  Fulg. 

Myth.  48,  9.) 

transitorins  (transitory:  eccl.)  27;  33,  6;  122,  1;  127,  2,  4; 

137,  7;  140,  5;  143,  3;  164,  11;  185,  28;  220  1,  8;  243, 

3.  (Boeth.  5,  6;  Hier.  in  Isai.  6,  13,  2;  Cassiod.  Amic. 

p.  602.) 

Aside  from  the  jurists,  the  use  of  forms  in  -orius  belongs  largely 
to  the  African  writers.26  Augustine  is  no  exception  to  this  general¬ 
ization,  as  the  above  list  will  show.  Five  words  contributed  by  him 
to  this  class  are  found  in  the  Letters  for  the  first  time;  fifteen 
more  are  found  in  his  other  works.  Cooper 27  includes  iudicatorius 
in  his  list  of  Augustinian  additions,  as  found  in  Ep.  153,  10.  In 
this  he  evidently  does  not  cite  the  text  of  the  Yienna  Corpus, 
which  has  the  reading  iudiciarius.  The  form  iudicatorius  is  the 
Ms.  reading  of  the  Codex  Parisinus,  nov.  acq.  1444. 

14.  Adjectives  in  -osus. 

Like  adjectives  in  -orius,  those  in  -osus  are  more  frequent  in 
colloquial  than  in  literary  Latin.  They  seem  to  have  been  especi¬ 
ally  favored  by  rustic  and  African  writers,  partly  no  doubt  because 
this  suffix  could  be  added  to  almost  any  part  of  speech,  even  verbs, 
but  also  because  its  length  and  forcefulness  commended  it  to  seek- 
ers  of  emphasis.  It  marks  an  abundance  or  excess  of  the  quality 
indicated.  Augustine  has  the  following  in  the  Letters : 

annosus  (poet.)  42;  72,  2;  118,  7.  (Yerg.  A.  6,  282;  Hor.  C. 

3,  17,  13;  Ov.  F.  2,  571;  Tib.  3,  6,  58.) 
caenosus  (rare)  88,  6;  241,  1.  (Col.  7,  10,  6;  Juv.  3,  266.) 
caliginosus  (rare)  102,  20;  242,  4.  (Cic.  Tusc.  1,  19,  43;  Plin. 

17,  22  ;  Yal.  Max.  1,  7,  1;  Yulg.  Isai.  13,  2;  Jerem.  13, 

16;  2  Petr.  1,  19.) 

contentiosus  (p.  c.  except  Pliny)  40,  3;  54,  3;  81,  6;  93,  32; 

98,  10;  138,  20;  184A,  1;  186,  19;  187,  28;  213,  1; 

265,  8.  (Plin.  Fp.  2,  19,  4;  App.  M.  8,  p.  202,  23;  Tert. 


Cooper,  158. 


27  Ibid.,  1G2. 


64 


de  Pudic.  2 ;  Arn.  6,  13 ;  Vulg.  Jerem.  8,  5 ;  1  Cor.  11, 16.) 
deliciosus  (late)  118,  1,  13.  (Cas^.  Yar.  7,  9;  Mart.  Cap.  7, 
727 ;  Ambros.  de  Poen.  19,  24;  Sedul.  prol.  8.) 
discordiosus  (very  rare)  202A,  6.  (Sail.  J.  66,  2;  Sid.  Ep.  6,  2.) 
egestosus  (late)  104,  3,  4,  5.  (Anrel.  Yict.  Epit.  12.) 
exitiosus  (rare)  157,  5.  (Cic.  Cat.  4,  3,  6;  Tac.  A.  6,  36.) 
fabulosus  (poet.)  7,  4;  138,  18;  140,  82;  143,  12.  (Hor.  C. 

1,  22,  7;  Suet.  Caes.  81;  Curt.  3,  1,  2.) 

lacrimosus  (poet.)  138,  17;  140,  55;  204,  2.  (Ov.  M.  1,  8,  111; 

Plin.  38,  6;  Hor.  S.  1,  5,  80.) 
latebrosus — Cf.  ch.  v.  Semantics. 

leprosus  (late)  82,  18.  (Sedul.  4,  191;  Prud.  <tt€(/>.  2,  285; 

Yulg.  freq.  Exod.  4,  6  to  Luc.  17,  12.) 
meticulosus  (a.  and  p.  c.)  28,  6.  (Plaut.  Am.  1,  1,  137;  App. 
Flor.  p.  341;  Dig.  4,  2,  7.) 

morbosus  (a.  and  p.  c.)  243,  17.  (Cato  R.  R.  2;  Yarro  R.  R. 

2,  1,  21;  Cell.  4,  2,  5.) 

nodosus  (=  intricate:  poet.)  241,  1.  (Hor.  S.  2,  3,  69;  Yal. 
Max.  2,  9,  1 ;  Macr.  S.  7,  1.) 

obliviosus  (rare)  166,  17.  (Cic.  Sen.  11,  76;  Hor.  C.  2,  7,  21; 

Tert.  Anim.  24;  Yulg.  Jacob.  1,  25.) 
pestilentiosus  (p.  c.)  102,  19.  (Dig.  43,  8,  2.) 
ruinosus  (rare  and  poet.)  60,  1;  118,  5;  122,  2.  (Cic.  Off.  3, 
13,  54;  Sen.  Ira.  3,  35;  Ov.  H.  1,  56;  Yulg.  Ezecb. 
33,  24.) 

tenebrosus  (poet.)  140,  58;  167,  14.  (Yerg.  A.  5,  839;  Ov.  M. 
1,  113;  Luc.  2,  79;  Yulg.  Gen.  15,  12;  Exod.  14,  20; 
Isai.  45,  19.) 

ulcerosus  (very  rare)  157,  23.  (Tac.  A.  4,  57;  Plin.  17,  14,  24.) 
venenosus  (eccl.)  130,  16.  (Hier.  adv.  Jovin.  1,  3;  Ps.-Cyp. 
Sing.  Cler.  26;  Cassiod.  in  Psal.  13,  7.) 

15.  Adjectives  in  -us. 

Of  this  common  and  usual  termination,  adjectives  occur  in  great 
numbers,  most  of  them  conforming  to  classical  diction.  The  fol¬ 
lowing  show  peculiarity: 

congruus  (a.  and  p.  c.)  55,  8;  102,  27;  147,  32;  190,  16;  250,  1. 
(Plaut.  Mil.  4,  3,  23;  Dig.  39,  5,  31;  Pall.  Oct.  14,  6; 
Yulg.  Gen.  40,  5;  Exod.  15,  23;  2  Macc.  14,  22.)  Cf. 
classical  congruens  in  130,  12. 


65 


consonus  (rare,  poet.)  98,  10;  185,  5.  (Ov.  M.  13,  610;  Sil. 

17,  448;  App.  M.  2,  p.  114;  Claud.  Rapt.  Pros.  2,  42.) 

decrepitus  (mostly  a.  and  p.  c.)  118,  9;  137,  3.  (Plaut.  Merc. 

2,  2,  43;  Ter.  Ad.  5,  8,  16;  Prud.  Ham.  561;  Yulg.  2 

Par.  36,  17.) 

grossus  (late  and  rare)  118,  25.  (Cassiod.  H.  E.  10,  33;  Sulp. 

Sev.  Dial.  1,  21;  Yulg.  3  Reg.  12,  10;  2  Par.  10,  10; 

Ezech.  41,  25.) 

incongruus  (p.  c.)  149,  27;  159,  3.  (A^al.  Max.  4,  1,  12;  App. 

Dogm.  Plat.  3;  Yeg.  Mil.  2,  19;  Symm.  Ep.  4,  8.) 

indiguus  (p.  c.)  155,  12;  177,  15.  (Paulin.  Nol.  Carm.  27,  4; 

App.  M.  9,  p.  222.) 

marcidus  (poet.)  48,  3.  (Ov.  M.  10,  92;  Stat.  Th.  4,  652; 

Claud.  Rapt.  Pros.  1,  280.) 

morbidus  (rare)  102,  18;  104,  4;  147,  2.  (Lucr.  6,  1225; 

Yarro  R.  R.  3,  16,  22;  Plin.  8,  26,  40.) 

pendulus  (poet.)  132.  (Hor.  C.  3,  27,  59;  Ov.  F.  4,  386.) 

praecelsus  (poet,  and  late)  134,  3.  (Yerg.  A.  3,  245;  Sulp. 

Sev.  Chron.  2,  15,  9.) 

prolixus  (—extended,  prolix:  p.  c.)  36,  2;  40,  1;  82,  1,  20; 

110,  5,  6;  120,  20;  137,  9;  138,  8;  140,  85;  155,  5; 

157,  40;  162,  9;  171;  184A,  1;  185,  6,  57;  194,  47;  200, 

3  ;  204,  9 ;  259,  1 ;  261,  1 ;  269.  (Dig.  50,  6,  5  ;  Jul.  Yal. 

Rer.  Gest.  Alex.  M.  1,  5,  7;  Yulg.  Marc.  12,  40.) 

reprobus  (late)  177,  16.  (Dig.  13,  7,  24;  Yulg.  1  Reg.  15,  9; 

Eccli.  9,  11;  2  Cor.  13,  5.) 

The  use  of  prolixus  is  especially  significant,  as  Augustine  always 
makes  it  indicate  length,  either  of  time,  or  of  his  subject.  After 
writing  an  unpardonably  long  epistle,  he  will  apologize  to  his  cor¬ 
respondent,  hoping  he  has  not  been  prolix,  and  he  uses  the  word 
in  both  degrees  of  comparison,  as  well  as  in  the  adverbial  form. 
Altogether  it  is  one  of  his  most  notable  affectations. 

In  conclusion  of  this  section,  it  may  be  noted  that  Augustine 
uses  adjectives  very  liberally  indeed  in  the  Letters.  He  has  a  way 
of  qualifying  his  nouns  by  several  adjectives,  joining  them  or  bal¬ 
ancing  them  in  various  ways,  so  as  to  secure  a  pleasing  variety. 
Sometimes  he  makes  puns  with  them,  as  when  he  plays  on  otiosus 
and  negotiosus;  sometimes  he  makes  them  rhyme  alternately  or 
consecutively,  or  he  builds  climaxes  with  them,  or  uses  them  to 
weave  some  of  the  intricate  and  delicate  tracery  of  rhetorical  fig- 
5W 


66 


ures,  with  which  he  adorns  the  texture  of  his  style.  He  has  an 
odd  way  of  making  them  precede  the  noun,  even  when  there  are 
several  of  them  and  they  are  longer  than  the  word  they  modify ; 
and  he  frequently  adds  emphasis  to  them  by  prefixing  an  adverb  in 
-ter  as,  e.  g. 

incomparabiliter  gloriosus  (150)  ;  utiliter  vera  (137,  120)  ; 
incommutabiliter  immortalis  (137,  12). 

iii.  Verbs. 

More  than  almost  any  other  part  of  speech,  the  verb  in  late 
Latin  showed  remarkable  activity  of  formation.  This  is  especially 
noteworthy  in  the  case  of  denominative  verbs,  of  certain  classes  of 
derivatives  and  of  compounds.  Denominatives  were  formed  freely, 
with  or  without  suffixes,  from  nouns,  adjectives,  adverbs,  diminu¬ 
tives,  comparatives  or  superlatives.  Derivatives  appear  to  favor 
certain  classes  of  suffixes:  -escere,  -tare,  (frequentative  or  causa¬ 
tive),  - ficare ,  - urire ,  -izare,  -inare,  which  had  been  avoided,  re¬ 
stricted  or  relegated  to  colloquial  Latin  by  writers  of  the  classical 
period.  As  for  compounds  and  double  compounds,  even  hybrid 
compounds,  there  seems  to  have  been  no  let  or  hindrance  in  the 
fashioning  of  them. 

The  African  writers  took  the  lead  in  contributing  many  of  these 
new  forms,  especially  frequentatives,  verbs  in  -escere,  denomina¬ 
tives  from  superlative  adjectives  and  from  nouns  in  -do,  -go,  com¬ 
pounds  in  -con,  -ex,  -in,  -ob,  -sub,  and  bi-prepositional  compounds. 
Augustine  does  not  prove  to  be  unreservedly  African  in  this  re¬ 
spect,  for  while  he  uses  some  categories  with  great  freedom,  he 
avoids  others  or  makes  but  an  occasional  use  of  them. 

In  presenting  the  material  on  verbs,  the  following  classification 
will  be  used : 

1)  denominative  verbs  from  nouns,  adjectives,  adverbs,  diminu¬ 

tives,  and  superlatives. 

2)  verbs  in  -ascere,  -escere. 

3)  verbs  in  -ficare. 

4)  frequentatives. 

To  these  will  be  added  a  list  of  participles  in  -atus.  Compounds 
will  be  treated  in  a  later  section  on  compound  words  in  general; 
verbs  in  -izare  will  find  a  place  in  the  section  on  Hybrids. 

It  is  evident  that  a  verb  may  often  find  a  place  in  more  than  one 
class,  e.  g.  a  verb  formed  from  an  adjective  or  noun  may  also  be 


67 


an  instance  of  a  certain  termination,  like  clarificare.  In  this  case 
in  order  to  avoid  repetition,  an  effort  has  been  made  to  classify 
the  verb  by  its  significant  part.  In  this  as  in  other  sections,  only 
non-classical,  rare  or  poetical  words  will  be  listed. 

1.  Denominative  verbs  from  nouns. 

It  will  be  noted  that  Angnstine  favors  the  simple  denominative 
formed  directly  from  the  nonn  without  intervening  suffix.  Verbs 
from  nouns  in  -do,  -go  are  conspicuous  by  their  absence,  although 
this  class  is  one  to  which  African  writers  have  generously  con¬ 
tributed. 

cibare — Cf.  ch.  v.  Semantics. 

coniugare  (late)  127,  9 ;  130,  29 ;  194,  32 ;  220,  5 ;  245,  1 ;  262,  7. 

(App.  M.  5,  p.  170;  Treb.  Gall.  11.) 
coronare — Cf.  ch.  v.  Semantics. 

deargentare  (late)  98,  5.  (Hier.  in  Is.  9,  30,  24;  Vulg.  Psal. 
67,  14.) 

decolorare — Cf.  ch.  v.  Semantics. 

degradare  (eccl.)  43,  17;  64,  4.  (Hilar.  Fragm.  Hist.  2,  15; 

Cod.  Th.  1,  31,  3;  Aug.  Serm.  71,  3.) 
diffamare — Cf.  ch.  v.  Semantics. 

enodare  (a.  and  p.  c.)  28,  3;  184A,  5;  190,  19;  202A,  1,  2. 

(Att.  ap.  Hon.  15,  7;  Auct.  Her.  2,  10;  Gell.  13,  10,  1.) 
eradicare  (a.  c.)  43,  22.  (Varro  R.  R.  1,  27,  2;  Plaut.  Pers. 
5,  2,  38;  Ter.  And.  4,  21;  Vulg.  1  Reg.  20,  15;  Job  31,  8; 
Prov.  15,  5;  Luc.  17,  6.) 
exemplare  (a-ircd;  Aey 6/xevov)  149,  26. 

exterminare  (destroy:  eccl.)  43,  22;  105,  1.  (Vulg.  Hum.  9, 
13;  Judith  3,  19.) 

glutinare  (rare)  108,  6.  (Plin.  22,  25,  60;  Cels.  7,  4.) 
illaqueare  (very  rare,  poet.)  79,  9.  (Pacuv.  ap.  Hon.  470,  7; 
Hor.  C.  3,  16,  6;  Prud.  Cath.  3,  41;  Vulg.  Prov.  6,  2; 
Isai.  28,  13.) 

incorporare  (late)  93,  5;  187,  36.  (Prud.  Cath.  12,  80;  Hip. 

Fragm.  de  Jure  Fisc.  14;  Sol.  22,  20.) 
innodare  (late)  151,  8.  (Amm.  28,  6,  7;  Ambros.  in  Psa.  118, 
8,  44;  Sid.  Ep.  9,  9;  Cod.  Just.  5,  31,  14.) 
innub ilare  (late,  rare)  69,  1.  (Sol.  53,  24.) 
insonare  (poet.)  126,  4;  169,  10;  243,  8.  (Verg.  A.  12,  366; 
Ov.  M.  13,  608;  Vulg.  Josue  6,  5;  Judic.  3,  27;  2  Reg. 
2,  28.) 


68 


inumbrare  (poet.)  167,  14.  (Lucr.  5,  289;  Yerg.  A.  11,  66.) 
inviscerare  (late)  187,  41;  266,  1.  (Nemes.  Cyn.  214;  Aug. 
Serm.  24.) 

itinerare  (in  pres.  part,  only:  late)  130,  5.  (Ambros.  in  Psal. 

1,  25;  Salv.  de  Gnb.  Dei  1,  p.  33.) 
limitare  (rare)  187,  31.  (Varro  R.  R.  2,  2,  1 ;  Plin.  17,  22,  35.) 
murmurare  (a.  and  p.  c.)  166,  28.  (Varro  L.  L.  6,  67;  Plaut. 
Aul.  1,  1,  13;  App.  Mag.  p.  304;  Vulg.  Exod.  15,  24; 
Deut.  1,  27;  Nahum  2,  7;  Luc.  5,  30.) 
naufragare  (late,  rare)  93,  39.  (Sid.  Ep.  4,  21;  Salv.  Gub.  Dei 
3,  p.  77;  Vulg.  1  Tim.  1,  19.) 

obnubilare  (late)  36,  2;  93,  30.  (Gell.  1,  2,  5;  Amm.  28,  42; 
App.  M.  9,  p.  228.) 

obumbrare  (poet.)  138,  18;  140,  9;  187,  31.  (Verg.  G.  4,  20; 
Ov.  Am.  2,  16,  10;  Vulg.  Psal.  90,  4;  Sap.  19,  7;  Marc. 
9,  6;  Luc.  1,  35.) 

oculare  (eccl.)  148,  17.  (Tert.  Poen.  12;  Cyp.  Idol.  Van.  7,  6; 
Hier.  in  Eccl.  7.) 

praefigurare  (eccl.)  55,  23,  25;  102,  34,  35,  37;  108,  7;  140,  47. 

(Lact.  6,  20;  Cyp.  Ep.  2,  3.) 
praeiudicare — Cf.  ch.  v.  Semantics, 
radicare — Of.  ch.  v.  Semantics, 
regenerare — Cf.  ch.  v.  Semantics. 

roborare28  (rare)  138,  14;  157,  15.  (Cic.  Off.  1,  31,  112;  Hor. 

C.  4,  4,  34;  Vulg.  Exod.  1,  7 ;  Deut.  1,  38;  2  Par.  jl,  17.) 
stillare  (poet.)  110,  5.  (Lucr.  4,  1060;  Prop.  2,  8,  26  ;  Tib.  1, 
7,  51;  Vulg.  Exod.  9,  33,  2;  2  Reg.  21,  10;  Job  16,  21.) 
subiugare  (late)  26,  2;  54,  4;  166,  22.  (Arn.  4,  p.  129;  Lact. 
Mort.  Persec.  34;  Dig.  4,  8,  43;  Eutr.  4,  17;  Vulg.  Gen. 
27,  37,  2;  2  Par.  8,  8;  Esth.  13,  2.) 
tenebrare  (late)  140,  68.  (App.  M.  8,  p.  208;  Amm.  19,  8,  5; 
Lact.  4,  19.) 

tribulare — Cf.  ch.  v.  Semantics. 

triturare  (late)  108,  7.  (Isid.  15,  13,  16;  Sid.  Ep.  7,  6;  Hier. 
in  Amos  1  ad  1,  3 ;  Vulg.  Isai.  25,  10 ;  Amos  1,  3 ;  1  Cor. 
9,  9.) 

2.  Denominative  Verbs  from  Adjectives. 

In  this  group  as  in  the  foregoing,  Augustine  seems  to  avoid 

18  Poboratus  as  adjective  is  eccl.  but  does  not  occur  in  the  Letters. 
(Tert.  Anim.  25;  Hier.  con.  Pel.  3,  8). 


69 


certain  characteristically  African  formations,  as  e.  g.  those  of 
adjectives  in  - osus ,  and  to  choose  verbs  formed  from  rather  short 
adjectives  of  second  and  third  declensions. 

breviare  (p.  c.  except  Quint.)  199,  19,  20.  (Quint.  1,  9,  2; 
Lact.  Epit.  8,  6;  Sulp.  Sev.  H.  S.  1,  1;  Paul.  Nol.  Carm. 
Nat.  Sj  Fel.  24,  9;  Vulg.  Job  19,  11;  Prov.  10,  27;  2 
Macc.  2,  24;  Matth.  24,  22.) 

candidare  (rare)  34,  2.  (Tert.  adv.  Gnost.  12;  Isid.  Orig.  14, 

8,  21.) 

captivare  (eccl.)  188,  3n  v(Aug.  Civ.  Dei  1,  1;  Vulg.  1  Macc. 
15,  10;  Rom.  7,  23.) 

concordare  (rare)  57;  73,  8;  76,  1;  108,  14;  186,  15;  210,  1. 
(Sen.  Ep.  75,  4;  Dig.  24,  1;  Quint.  11,  3,  69;  Just.  27, 
37;  Vulg.  Act.  15,  15.) 
dealbare — Cf.  ch.  v.  Semantics. 

deviare  (late  for  via  declinare)  36,  11,  22;  82,  22;  126,  1;  202A, 
7;  217,  15.  (Aug.  Doctr.  Chr.  3,  36;  Hier.  Ep.  112,  12; 
Macr.  Somn.  Sc.  1,  22 ;  Symm.  Ep.  9,  121 ;  Vulg.  Exod. 
23,  2;  Num.  22,  26.) 

discordare  (rare)  138,  10.  (Ter.  And.  3,  3,  43;  Cic.  Pin.  1, 
13,  44;  Quint.  5,  11,  19.) 
evacuare — Cf.  ch.  v.  Semantics. 

excaecare  (rare)  139,  1;  149,  19;  173,  3;  209,  2.  (Cic.  Ac.  23, 
74;  Plin.  20,  18,  76;  Flor.  2,  20,  5.) 
exhilarare  (rare)  146,  1;  149,  1.  (Cic.  Fam.  9,  26,  1;  Mart. 
8,  50,  6 ;  Col.  6,  24,  2 ;  Vulg.  Psal.  103,  15 ;  Prov.  15,  13 ; 
Eccli.  36,  24.) 

exinanire  (eccl.)  164,  5,  11,  12;  170,  9.  (Vulg.  Rom.  4,  14; 
Phil.  2,  7.) 

falsare  (late)  82,  6.  (Ambros.  de  Fide  2,  15,  135;  Hier.  in 
Ruf.  3,  5.) 

fecundare  (poet.)  69,  2.  (Verg.  G.  4,  293;  Claud.  1  Cons.  Stil. 
239;  Pall.  3,  9.) 

humiliare  (eccl.)  211,  6;  266,  3.  (Hier.  Ep.  130,  12;  Tert. 
adv.  Marc.  5,  20;  Sid.  Ep.  5,  14;  Amm.  30,  4,  2;  Vulg. 
freq.  Gen.  16,  9  to  1  Petr.  5,  6.) 
ieiunare  (late)  36,  passim  et  saepe.  (Hier.  Ep.  41,  3;  Tert.  Pud. 
16;  Vulg.  Judic.  20,  26;  1  Reg.  7,  6;  Eccli.  34,  31; 
Matth.  4,  2;  Marc.  2,  18.) 

impinguare  (late)  33,  3.  (Tert.  Jejun.  6;  Apic.  8,  7,  375; 


70 


Vulg.  Deut.  32,  15;  2  Esdr.  9,  25;  Prov.  11,  25;  Eccli. 
20,  16,  etc.) 

inebriare  (rare)  29,  4,  5;  36,  3,  15;  130,  29;  145,  7.  (Juv.  9, 
113;  Plin.  9,  41,  65;  Vulg.  freq.  Gen.  9,  21  to  Apoc. 
17,  2.) 

mediare  (late)  140,  12.  (Apic.  3,  9;  Pall.  Mart.  10,  32.) 
opacare  (=to  obscure:  Aug.  only)  137,  13.  (Mor.  Gath.  1,  2.) 
perpetuare  (rare)  36,  27.  (Enn.  ap.  Non.  150,  30;  Plaut.  Ps. 

1,  3,  72;  Cic.  Sull.  22,  64;  Lampr.  Alex.  Sev.  6.) 
praesentare  (p.  c.)  43,  11;  129,  3;  140,  6;  263,  4.  (Aur.  Viet. 

V.  I.  77;  Hier.  Ep.  82,  1.) 

sequestrare  (late  for  sequestro  dare)  44,  5;  143,  5.  (Tert.  Res. 

Carn.  27;  Macr.  Somn.  Sc.  2,  14.) 
serenare  (poet.)  147,  43;  263,  1.  (Verg.  A.  1,  255;  Stat. 

Achill.  1,  120;  Min.  Pel.  32,  4;  Claud,  de  Apono.  36.) 
sordidare  (eccl.)  55,  18;  126,  9.  (Sid.  Ep.  Carm.  23,  347; 
Lact.  de  Ira  Dei  23,  28.) 

sublimare  (a.  and  p.  c.)  97,  1;  101,  2;  137,  9,  15;  151,  10;  157, 
36;  199,  39.  (Enn.  ap.  Non.  170,  11;  Macr.  S.  5,  124; 
Aur.  Viet.  Epit.  4;  Vulg.  1  Reg.  2,  10;  1  Esdr.  9,  9; 
Job  22,  12;  Ezech.  31,  10.) 

unire  (p.  c.)  140,  18;  137,  12.  (Hier.  Ep.  100,  12;  Tert.  Anim. 
17 ;  Dig.  39,  2,  15;  Fulg.  de  Act.  13,  21 ;  Sulp.  Sev.  Chron. 

2,  43,  1.) 

verecundari  (rare)  102,  1;  104,  14;  120,  1;  166,  9;  185,  29; 
266,  4.  (Cic.  de  Or.  2,  61,  249;  Quint.  11,  3,  87.) 

3.  Denominative  Verbs  from  Adverbs. 

propalare  (from  palam:  late)  78,  2,  3.  (Sid.  Ep.  9,  11;  Oros. 
6,  5;  Vulg.  Hebr.  9,  8.) 

4.  Denominative  Verbs  from  Diminutives. 

These  are  at  all  times  rare  and  not  always  easy  to  distinguish 
as  coming  from  diminutives ;  but  the  following  show  unmistakable 
connection  with  diminutive  nouns : 

flagellare  (poet,  from  flagellum,  dimin.  of  flagrum)  93,  8.  (Ov. 
M.  3,  94;  Mart.  4,  42,  7;  Stat.  Th.  10,  169;  Vulg.  Gen. 
12,  17;  Exod.  5,  14;  Eccli.  30,  14;  Matth.  10,  7,  etc.) 
novellare  (rare:  from  novella,  a  vine-shoot)  199,  39.  (Suet. 
Dom.  7;  Paul.  Nol.  Carm.  21,  659.) 


71 


5.  Denominative  Verbs  from  Superlatives .29 

These  first  appear  in  Latin  in  African  writers  and  are  used  prin¬ 
cipally  by  them.30  Augustine  has  only  one  but  he  makes  frequent 
use  of  it : 

intimare  (announce:  late)  55,  21;  57,  1;  65,  1;  82,  1,  31;  126, 

6;  128,  1;  137,  18;  139,  3;  141,  10;  147,  19;  164,  1; 

166,  18;  175,  2;  184A,  7.  (Amm.  21,  11,  1;  Treb.  Gall. 

16;  Mart.  Cap.  3,  274;  Cod.  14,  3,  1.) 

Except  unire,  all  the  verbs  in  the  foregoing  lists  belong  to  the  first 
conjugation,  a  phenomenon  which  has  been  remarked  in  Tertullian, 
Cyprian,31  Arnobius,32  and  Jerome.33 

6.  Verbs  in  -escere. 

The  inchoative  or  inceptive  force  which  at  one  period  was  at¬ 
tached  to  these  verbs  seems  neither  to  have  been  original  with  the 
suffix,  except  as  applied  to  verbs  of  the  second  conjugation  uncom¬ 
pounded  with  a  preposition,34  nor  to  have  maintained  itself  when 
this  mode  of  formation  spread  to  derivatives  from  nouns  and  ad¬ 
jectives.  In  the  latter  case,  its  principal  effect  was  the  formation 
of  intransitives  with  the  idea  of  “  becoming.”  “  In  the  later  sermo 
plebeius  the  distinction  is  still  less  marked,  even  the  uncom¬ 
pounded  derivatives  of  the  second  conjugation  being  used  indis¬ 
criminately  in  place  of  simple  intransitives.  .  .  .  The  later  popu¬ 
lar  speech  is  remarkably  fertile  in  new  formations  ....  their 
prevalence  is  especially  noticeable  in  the  later  African  writers.”  35 
At  a  still  later  period,  the  suffix  acquired  a  causative  force.  In 
addition  to  a  number  of  classical  forms,  the  following  occur  in  the 
Letters : 

arescere  (=to  pine  away:  eccl.)  102,  35;  185,  44;  199,  37. 

(Vulg.  Judith  6,  13;  Luc.  21,  26;  Marc.  9,  17.) 

comgemescere  (for  congemiscere :  eccl.)  87,  4;  264,  2.  (Tert. 

Spect.  30;  Prud.  arecf).  2,  41;  Hier.  in  Is.  14,  51,  6.) 

29  Augustine  uses  no  verbs  from  comparatives  in  the  Letters  but  in  Ep. 
170,  9  minorare  appears  in  a  quotation. 

30  Goelzer  (1),  175  and  note.  Bayard,  37. 

31  Bayard,  35. 

32  Gabarrou,  62. 

33  Goelzer  (1),  173. 

34  Lindsay,  480. 

05  Cooper,  217,  218. 


72 


contabescere  (very  rare)  73,  6;  140,  36.  (Plaut.  Merc.  1,  2, 
62;  Cic.  Tusc.  3,  31,  75 ;  Vulg.  2  Eeg.  13,  20;  Isai.  13,  7; 
Ezech.  4,  17;  Zach.  14,  2.) 

contremescere  (rare,  poet.)  33,  6.  (Lucr.  3,  835;  Yerg.  A.  7, 
515;  Ov.  M.  8,  761;  Cic.  de  Or.  1,  26,  121;  Vulg.  Deut. 

2,  25;  4  Reg.  19,  26;  Psal.  17,  8;  Jacob  2,  19.) 
detumescere  (very  rare)  112,  2;  118,  15.  (Stat.  Th.  3,  259; 

Petr.  109,  5.) 

dilucescere  (rare,  mostly  poet.)  194,  20.  (Luc.  5,  176;  Cic.  Cat. 

3,  3;  Hor.  Ep.  1,  4;  Vulg.  1  Reg.  29,  10,  4;  4  Reg.  10,  9.) 
exarescere  (rare)  102,  35.  (Plaut.  Rud.  2,  7,  20;  Varr.  R.  R. 

1,  32;  Caes.  B.  G.  3,  49,  5;  Amm.  15,  8,  7.) 
grandescere  (poet.)  104,  15;  137,  4.  (Lucr.  1,  191;  Pall.  Jun. 
2;  Coll.  2,  20,  2.) 

horrescere  (poet.)  199,  39.  (Ov.  F.  2,  502;  Yerg.  G.  3,  199; 
-Sen.  Agam.  711.) 

inanescere  (late)  164,  4.  (Aug.  de  Mus.  6,  13;  Amm.  23,  6,  86.) 
inardescere  (poet.)  78,  12;  139,  3;  231,  4.  (Yerg.  A.  8,  623; 

Hor.  Ep.  3,  18;  Sen.  Here.  Oet.  251.) 
indormiscere  (cwi ra|  Xey o/xevov)  1,  2. 

intumescere  (poet.)  185,  45.  (Ov.  F.  6,  700;  Hor.  Ep.  16,  52; 

Yulg.  Gen.  38,  24;  Deut.  17,  13;  Josue  3,  16,  etc.) 
inveterescere  (form  preferred  by  Aug.  to  inveterascere :  mostly 
p.  c.)  38,  2.  (Tac.  A.  11,  2,  4;  Yulg.  Psal.  6,  18;  2 
Esdr.  9,  21.) 

lucescere  (poet.)  36,  28.  (Ter.  Heaut.  3,  1,  1;  Yerg.  E.  6, 
37;  Ov.  F.  5,  417;  Yulg.  Matth.  28,  1.) 
patescere  (poet.)  26,  1,  6;  82,  6.  (Lucr.  5,  614;  Yerg.  A.  2, 
309;  Tac.  H.  4,  78.) 

pigrescere  (late,  except  Pliny)  58,  3;  89,  6;  167,  2.  (Plin.  18, 
18,  47;  Ambros.  Virg.  17,  110;  Mart.  Cap.  1,  38.) 
praevalescere  (rare)  137,  15.  (Col.  5,  6,  17;  Hier.  Ep.  77,  2.) 
rarescere  (poet.)  137,  4.  (Lucr.  6,  214;  Ov.  M.  15,  246;  Stat. 
S.  1,  2,  186.) 

silvescere  (rare)  159,  2.  (Cic.  Sen.  15,  52;  Col.  4,  11,  2;  Am. 
3,  p.  109.) 

sordescere  (very  rare)  118,  18.  (Hor.  Ep.  1,  20,  11;  Gell.  4, 
12,  1;  Amm.  15,  13,  2;  Yulg.  Job  18,  2;  Apoc.  22,  11.) 
surdescere  (late)  157,  25,  (Hier.  in  Eccle.  12,  p.  400.) 
tenebrescere  (eccl.)  140,  56,  57;  244,  1.  (Hier.  in  Is.  5,  12,  10; 
Yulg.  Eccli.  12,  2;  Amos.  8,  9  ;  Zach.  11,  17.) 


73 


tepescere  (=to  grow  careless:  late)  130,  18.  (Amm.  28,  1,  9; 
Vulg.  Luc.  4,  29;  Nemes.  Eel.  1,  13.) 

vanescere  (poet.)  69,  2;  137,  1.  (Cat.  64,  199;  Ov.  Tr.  1,  2, 
107;  Pers.  3,  13.) 

vilescere  (late)  22,  7;  120,  5.  (Hier.  Ep.  77,  2;  Sid.  Ep.  7,  9; 

Paulin.  Nol.  Car.  22,  5.) 

The  African  preference  for  forms  in  -escere  over  those  in  - ascere , 
-iscere  is  noticeable.  Augustine  uniformly  chooses  -escere,  even  at 
the  risk  of  producing  such  singular  forms  as  inveterescere  and  con- 
gemescere.  His  sole  deviation  from  this  usage  is  indormiscere, 
which  coming  from  an  t-verb  seemed  to  require  the  ending  -iscere. 

7.  Verbs  in  -ficare. 

These  verbs  might  be  considered  as  compounds,  inasmuch  as  the 
suffix  -ficare  is  simply  a  disguised  form  of  facere.  The  African 
writers,  however,  who  used  it  so  freely,  seem  to  have  treated  it  as  a 
suffix,  and  to  have  added  it  to  nouns  and  adjectives  forming  verbs 
of  which  the  factitive  value  is  diminished  if  not  obscured,  e.  g. 
damnificare  signified  “  injure,”  when  damnare  came  to  mean  “  con¬ 
demned  to  everlasting  punishment,”  modificare  was  used  to  mean 
“ regulate”  etc.  Augustine  shows  a  marked  fondness  for  these 
verbs  as  he  does  for  the  parallel  formations:  adjectives  in  -ficus  and 
nouns  in  -ficatio. 

beatificare  (eccl.)  85,  sal.;  140,  56;  164,  8;  184A,  6;  187,  35, 
36.  (Aug.  Trin.  14,  14;  Yulg.  Eccli.  25,  32;  Job  29,  11; 
Isai.  9,  16;  Jacob  5,  11.) 

clarificare  (eccl.)  55,  25;  130,  22.  (Lact.  3,  18;  Sedul.  4,  173; 
Paulin.  Nol.  Carm.  26,  304.) 

deificare  (eccl.)  10,  2.  (Cassiod.  H.  E.  7,  2;  Civ.  Dei  19,  23,  4.) 

fructificare  (late)  36,  4;  108,  2;  128,  2;  149,  9;  199,  45,  47,  50, 
51.  (Tert.  Kes.  Car.  52;  Calp.  Eel.  4,  91;  Vulg.  Eccli. 
11,  24;  Ezech.  17,  6;  Marc.  4,  20;  Rom.  7,  4.) 

glorificare  (eccl.)  55,  23;  93,  33;  130,  2;  140,  5;  177,  7;  187, 
29;  194,  24;  217,  27.  (Tert.  Idol.  22;  Prud.  Hamart. 
fin.;  Yulg.  Exod.  14,  4;  Levit.  10,  3;  Psal.  14,  4;  Prov. 
4,  8,  etc.) 

honorificare  (eccl.)  54,  4.  (Lact.  7,  24;  Yulg.  Judith  12,  21; 
Psal.  36,  20;  Eccli.  3,  5;  Matth.  6,  2;  Marc.  2,  12,  etc.) 

iustificare  (eccl.)  36,  7;  78,  3;  82,  passim;  93,  passim;  140,  52, 
71 ;  157,  6,  12 ;  177,  2,  14 ;  179,  3 ;  185,  37,  40 ;  186,  8,  20 ; 


74 


187,  29;  190,  11;  193,  6;  194,  6,  7,  8;  196,  3,  8;  214,  3. 
(Prud.  Apoth.  881;  Tert.  adv.  Marc.  19;  Coripp.  Laud. 
Justin.  2.) 

ludificare  (a.  c.)  102,  20.  (Plaut.  Mil.  2,  6,  15;  Ter.  Eun.  4,  3.) 
maestificare  (late)  99,  1;  130,  4.  (Sid.  Ep.  13,  3;  Mart.  Cap. 
9,  888.) 

magnificare  (=  adore:  eccl.)  93,  52;  217,  24.  (Vulg.  Gen.  12, 
2;  Psal.  34,  3;  Ezech.  38,  23.) 
mirificare  (eccl.)  149,  6,  19.  (Vulg.  Psal.  17,  7.) 
modificare  (class,  in  perfect,  otherwise  late)  118,  31;  187,  31. 

(App.  Dogm.  Plat.  p.  18,  37 ;  Front.  Ep.  ad  M.  Caes.  43.) 
mortificare  (eccl.)  55,  24;  164,  2,  3,  18,  19,  20;  205,  8.  (Tert. 
Res.  Car.  37;  Hier.  in  Gal.  3,  5,  16;  Vulg.  1  Reg.  2,  6; 
Psal.  36,  32;  Prov.  19,  16;  2  Cor.  6,  9,  etc.) 
sanctificare  (eccl.)  35,  3,  5;  36,  5;  89,  5;  105,  12;  149,  16; 
187,  21;  188,  9.  (Hier.  Ep.  120,  12;  Prud.  Cath.  3,  15; 
Tert.  Or.  3;  Vulg.  very  freq.  Gen.  2,  3  to  Apoc.  22,  11.) 
turificare  (rare  and  late)  87,  2.  (Cyp.  Ep.  55.) 
vivificare  (eccl.)  140,  17,  21,  24;  145,  3;  157,  15,  20;  164,  pas¬ 
sim;  166,  21,  24;  177,  7,  8,  14;  169,  10;  185,  46;  186,  9; 
193,  10;  205,  11;  217,  11;  263,  4.  (Prud.  Apoth.  234; 
Tert.  adv.  Val.  14;  Paulin.  Hoi.  Carm.  26,  207;  Vulg. 
freq.  1  Reg.  2  to  1  Petr.  3,  18.) 

The  large  proportion  of  ecclesiastical  words  in  -ftcare  shows  the 
convenience  this  termination  was  to  the  founders  of  the  new  reli¬ 
gious  vocabulary.  St.  Jerome  however  by  his  supercilious  reference 
to  such  words  as  “portenta  verborum”  (Ep.  106)  proves  himself 
an  exception  to  this  rule. 

8.  Frequentative  Verbs. 

Unlike  the  verbs  in  -escere  and  - ficare ,  the  frequentatives,  includ¬ 
ing  so-called  iteratives  and  intensives,  are  more  numerous  in  early 
than  in  late  Latin.  Where  they  appear  in  post-classical  writers 
they  are  frequently  evidence  of  that  deliberate  archaism  which 
marks  the  elocutio  novella.  The  African  writers  especially  affected 
them,  and  besides  reviving  many  obsolete  forms,  invented  some 
new  ones.  They  tend  to  lose  their  frequentative  force  and  to  sink 
to  the  level  of  the  simple  verb.  Augustine  is  rather  conservative 
in  his  choice  of  them,  as  the  following  list  shows: 

acceptare  (rare)  76,  4;  173,  8.  (Plaut.  Ps.  2,  2,  32;  Quint. 
12,  7,  9;  Curt.  4,  6,  5;  Dig.  34,  1,  9;  Vulg.  Psal.  55,  21.) 


75 


actitare  (rare,  juristic)  7,  3,  7.  (Suet.  Galb.  3;  Cic.  Brut.  70; 
Tac.  H.  3,  62.) 

crepitare  (mostly  poet.)  132.  (Plaut.  Rud.  2,  6,  52;  Lucr.  5, 
746;  Ov.  M.  11,  652.) 

defensitare  (Cic.  only)  118,  17;  157,  4.  (Cic.  Ac.  2,  22;  Brut. 
26,  100;  Off.  1,  33.) 

llatare  (late)  55,  21.  (Arnob.  2,  p.  69.) 

iactitare  (very  rare)  73,  10 ;  93,  17 ;  102,  32.  (Liv.  7,  2,  11 ; 

Phaedr.  2,  5,  16;  Hier.  in  Ezech.  9,  29,  3.) 
vegetare  (late)  31,  2;  55,  21,  23;  130,  7;  144,  1;  145,  7;  159,  5. 
(Apul.  de  Mundo,  p.  61,  36;  Prud.  Ham.  448;  Yulg. 
Gen.  9,  15.) 

9.  Peculiar  Forms. 

The  following  verbs  belong  to  no  special  group,  but  deserve 
attention  for  different  reasons : 

beare  (very  rare  except  in  perf.  part.)  150.  (Plaut.  Am.  2,  2, 
12;  Ter.  Eun.  2,  2,  47;  Hor.  C.  4,  8,  29.) 
fraglare  (collateral  form  of  fragrare)  27,  2.  (Diacont.  Carm. 

10,  287.)  Fragrare  occurs  in  186,  39. 
praevaricare  (active  form:  late)  157,  15  (6  times).  (Aug. 
Tract,  in  Joan.  99;  Prise.  8,  6,  29.) 
passive  form  in  157,  15.  (Yulg.  freq.  Levit.  5,  15  to  Act. 
1,  25.) 

propinquare  (poet,  for  appropinquare)  122,  2;  140,  57;  187,  17, 
19;  193,  2;  197,  4;  199,  passim;  208.  (Yerg.  A.  5,  185; 
Stat.  Th.  10,  385 ;  Sil.  2,  281 ;  Yulg.  Judic.  19,  9 ;  Eccli. 
35,  20;  Isai.  41.) 

10.  Participial  Adjectives. 

These  are  adjectives,  mostly  negative,  of  participial  form  and 
meaning,  for  which  no  verb  exists.  As  they  have  a  verbal  force, 
their  proper  place  seems  to  be  here,  at  the  end  of  the  section  on 
verbs. 

cordatus  (a.  and  p.  c.)  87,  5;  93,  20;  143,  3.  (Enn.  ap.  Cic. 

Tusc.  1,  9,  18;  Claud.  12,  2,  7;  Yulg.  Job  34,  10.) 
hilaratus  (rare)  128,  1.  (Cic.  N.  D.  2,  40,  102;  Plin.  36,  54.) 
immaculatus  (poet.)  36,  24;  187,  29.  (Amm.  19,  2,  9;  Lact. 

6,  2,  13;  Yulg.  freq.  Exod.  29,  1  to  Judae  24.) 
impacatus  (poet.)  105,  1;  173,  10.  (Verg.  G.  3,  408;  Stat.  S. 
5,  1,  137.) 


76 


v 

imperturbatus  (very  rare)  220,  2.  (Ov.  Ib.  562;  Sen.  Ep.  73.) 
incompositus  (=  simple:  eccl.)  26,  4.  (Ambros.  Hexaem.  1,  7, 
25;  Boeth.  Inst.  Arith.  1,  17 ;  Ynlg.  Bom.  1,  37.) 
inculpatus  (p.  c.)  166,  19,  27;  209,  6.  (Gell.  14,  2,  4.) 
indebitns  (poet,  and  late)  190,  9;  194,  5.  (Verg.  A.  6,  66; 

Ov.  H.  16,  9;  Dig.  12,  6,  65.) 
indisciplinatns  (eccl.)  35,  2;  185,  7,  21.  (Cyp.  Ep.  62.) 
indispositns  (very  rare)  59,  1.  (Tac.  H.  2,  68.) 
inemendatns  (late)  153,  3.  (Hier.  in  Ezech.  40,  5;  Hilar,  in 
Matth.  22,  6;  Serv.  Yerg.  A.  1,  565.) 
inexpiatns  (a?ra£  Xeyojuevov)  118,  2. 
infalsatus  (Ang.  only)  141,  2.  (Cont.  Faust.  3,  4.) 
ingenitus  (=  unbegotten :  eccl.)  238,  2,  3,  4,  5,  6,  7.  (Arn.  1, 
31;  Ambros.  de  Incarn.  Dom.  7,  7,  9;  Paulin.  Hoi.  Carm. 
1,  227.) 

insensatus  (eccl.)  93,  20,  51;  102,  18.  (Tert.  adv.  Marc.  4,  43; 

Yulg.  Sap.  54;  Eccli.  16,  20 ;  2  Macc.  11,  13 ;  Galat.  3, 1.) 
liciatus  (Aug.  only)  102,  5.  (Civ.  Dei  22,  14.) 

Augustine  has  also  contributed  two  other  words  of  this  form  to 
the  language,  neither  of  which  occur  in  the  Letters.  They  are 
situatus  (ad  Fr.  Erem.  Serm.  37)  and  uxoratus  (Serm.  116, 
4  Mai). 

iv.  Adverbs. 

The  use  of  adverbs  is  one  of  the  most  distinctive  marks  of  an 
author’s  style.  A  bombastic  and  pleonastic  diction  will  be  found 
to  abound  in  them,  a  serious  style  makes  but  a  chastened  use  of 
them.  This  is  especially  true  of  Latin,  where  a  good  choice  of 
terminations  exists,  and  where  a  word  needs  little  manipulation  to 
turn  it  into  an  almost  indispensable  adverb.  We  find  the  most 
extended  use  of  them  in  colloquial  and  late  Latin,  where  the  desire 
for  emphasis  is  particularly  strong.  Adjectives  which  have  lost 
their  original  force  are  given  a  fresh  impetus  by  being  attached  to 
an  adverb ;  participles  are  treated  in  the  same  way ;  the  adverb  is 
usually  one  in  -ter.  This  peculiarity,  together  with  an  exagger¬ 
ated  use  of  superlatives  and  of  intensive  pronouns,  is  one  of  the 
features  of  late  Latin  wdiich  most  attracts  the  attention  of  a  reader 
fresh  from  the  more  restrained  diction  of  the  classical  period. 

Augustine  shows  this  tendency  in  a  marked  degree  in  the  Let¬ 
ters,  using  adverbs  with  extraordinary  freedom,  inventing  new 
ones  where  none  existed  to  express  his  meaning,  joining  them  in 


77 


pairs  and  groups,  as  he  does  his  adjectives,  and  achieving  thereby 
an  impetuosity  and  vivacity  of  style  quite  in  keeping  with  the 
Punic  exuberance  of  the  school  to  which  he  belonged. 

In  the  following  lists  only  adverbs  of  manner  of  rare  or  non- 
classical  or  poetic  form  will  be  noted,  but  it  must  be  born  in  mind 
that  Augustine  uses  classical  adverbs  as  well  as  non-classical  ones 
with  great  profusion  and  often  in  unusual  combinations.  Adverbs 
of  time,  place  and  degree  appear  in  numbers  but  present  no  signal 
peculiarities. 

1.  Adverbs  in  -fariam. 

This  is  an  extremely  rare  termination,  showing  sometimes  a 
parallel  formation  -farie.  Only  one  example  of  it  occurs  in  the 
Letters : 

omnifariam  36  (p.  c.)  147,  43.  (App.  de  Deo  Socr.  prol. ;  Gell. 
12,  13,  20 ;  Tert.  Pud.  19 ;  Macr.  S.  7,  13 ;  Capitol.  M. 
Aur.  11.) 

2.  Adverbs  in  -im. 

This  termination,  an  original  accusative  singular  form,  was 
more  common  in  early  Latin  than  in  the  classical  or  even  post- 
classical  periods.  Its  comparative  frequency  in  the  popular  speech 
is  an  instance  of  the  retention  of  archaisms  in  the  sermo  plebeius. 
Augustine  has  in  the  Letters  15  classical  forms  in  -im  and  the 
following  non-classical : 

adfatim37  (mostly  a.  c.  and  rare)  130,  7.  (Sail.  J.  43;  Plaut. 

Poen.  3,  1,  31;  App.  M.  9,  p.  221.) 
alternatim  (a.  and  p.  c.)  29,  11;  137,  16.  (Claud.  Quad.  ap. 
Non.  p.  76,  10 ;  Amm.  29,  2,  8 ;  Boeth.  Inst.  Arith.  1,  20 ; 
Mart.  Cap.  1,  18.) 

contextim  (p.  c.  except  Plin.)  147,  37.  (Plin.  10,  43,  74;  Aug. 
Consens.  Evang.  3,  1.) 

continuatim  (late)  147,  48.  (Oros.  4,  5,  10;  Boeth.  Inst.  Arith. 
2,  43;  Yen.  Fort.  Yit.  Germ.  38.) 

3.  Adverbs  in  -o. 

This  is  an  ablative  ending,  which  formed  a  number  of  adverbs 

30  Ex  analogia  adverbii  multifariam  x4fri  finxerunt  omnifariam.”  Hoppe, 
70. 

37  Cf.  Priscian,  15,  4,  19,  “a  fatu  adfatim  vel  magis  a  Graeco  acparcos,  id 
est  abunde,  unde  et  corripitur  fa.” 


78 


in  the  ante-classical  and  classical  periods.  Later  Latin  often  pro¬ 
duced  parallel  forms  of  the  same  words  in  -e  and  -urn  or  -im,  e.  g. 
perpetuo  (class.),  perpetuum  (p.  a.),  perpetue  (p.  c.)  ;  occulto 
(a.  c.),  occulte  (class.),  occultim  (p.  c.).  Augustine  seems  to 
prefer  the  classical  form  of  such  adverbs,  which  however  he  uses 
sparingly. 

clanculo  (p.  c.  accessory  form  of  clanculum,  an  exception  to 

Augustine’s  preference  for  classical  forms)  153,  25. 

(App.  M.  3,  p.  133;  Macr.  S.  5,  18;  Amm.  21,  12,  13.) 

diluculo  (rare)  102,  36.  (Cic.  Ep.  Att.  16,  13,  1;  Afran.  ap. 

Charis.  2,  13,  p.  192;  Vulg.  freq.  Exod.  8,  20  to  Joan. 

8,  2.) 

serio  (a.  c.)  73,  8;  82,  2.  (Plaut.  Am.  3,  2,  25;  Ter.  Heaut. 

3,  2,  30;  Naev.  ap.  Charis.  p.  195.) 

superfluo  (late)  89,  8;  93,  16;  166,  4,  8.  (Mart.  Cap.  6,  576; 

Hier.  Ep.  130,  19 ;  Serv.  ad  Yerg.  A.  1,  2 ;  Salv.  de  Gub. 

Dei  6,  1,  3;  Boeth.  Art.  Geom.  p.  403.) 

4.  Adverbs  in  -ter. 

This  category  includes  by  far  the  largest  number  of  adverbs 
occurring  in  the  Letters,  whether  in  the  form  -iter  added  to  adjec¬ 
tive  stems  or  -ter  appended  to  participial  stems.  The  adjective 
stems  usually  chosen  for  this  formation  are  consonant  or  -{-stems. 
Where  o-stems  occur,  they  are  regarded  as  irregular.38  Augustine 
has  two  o-stem  derivatives,  inhumaniter  and  sinceriter.  The  suffix 
-ter  is  especially  frequent  in  colloquial  and  late  Latin,  but  a  large 
number  of  classical  adverbs  of  this  termination  (108)  are  found 
in  the  Letters. 

admirabiliter  (rare)  147,  19.  (Cic.  N.  D.  2,  53,  132;  Att.  5, 

14,  2.) 

aequanimiter  (late)  63,  3.  (Tert.  Patient.  89;  Ambros.  Off. 

1,  48,  23 ;  Amm.  19,  10,  3 ;  Hier.  in  Psal.  33 ;  Rufin. 

Apol.  1,  7 ;  Sid.  Ep.  3,  9,  2 ;  Sym.  Ep.  4,  10 ;  Sulp.  Sev. 

Dial.  1,  21,  5 ;  Yen.  Fort.  10,  4,  4 ;  Oros.  Hist.  4,  5,  4 ; 

Macr.  S.  2,  4.) 

aspernanter  (late)  100,  2;  217,  1.  (Amm.  31,  4,  3;  Sid.  Ep. 

7,  2,  4;  Cass.  Coni.  14,  13,  3.) 

carnaliter  (eccl.)  34,  3;  104,  10;  120,  14;  130,  22;  157,  11,  12; 

188,  6;  196,  7,  10,  16;  217,  16;  237,  4.  (Tert.  Bapt.  7; 

Hier.  Ep.  54,  9  ;  Prud.  Apoth.  436.) 


88  Goelzer  ( 1 ) ,  200. 


79 


competenter  (late)  140.,  18.  (App.  Asclep.  11,  p.  296;  Amm. 
31,  2,  2;  Sid.  Ep.  2,  9,  6;  Cyp.  de  Sing.  Cler.  13;  Prud. 
Perist.  16,  118;  Ennod.  Diet.  12,  2.) 
coniugaliter  (eccl.)  157,  39.  (Jul.  Yal.  1,  10.) 
consequenter  (late)  29,  2;  36,  13;  43,  22;  54,  6;  55,  33;  96,  2; 
108,  11;  140,  passim;  142,  2;  147,  22,  29,  35;  157,  7; 
162,  7;  185,  49;  187,  39;  190,  7;  194,  20;  202A,  12; 
238,  4,  11.  (App.  M.  9,  21,  p.  633;  Ulp.  Dig.  10,  2,  18; 
Hier.  Ep.  22,  1,  3.) 

continenter  (=  continently :  eccl.)  130,  11;  140,  83;  220,  12; 
262,  4.  (Cyp.  Ep.  4,  1.) 

convertibiliter  (Aug.  only)  169,  7.  (Music.  5,  3.) 
corporaliter  (late  except  Petronius)  31,  5;  55,  18;  60,  1;  73,  7; 
84,  1;  92,  5;  118,  24;  147,  7,  8,  9;  185,  11,  12;  188,  3; 
238,  15.  (Dig.  41,  2,  1;  Arn.  5,  p.  168  ;  Hier.  Ep.  120, 
2;  Hilar.  Trin.  8,  17.) 
criminaliter  (late)  185,  6.  (Dig.  47,  2.) 
damnabiliter  (Ang.  only)  82,  20;  98,  5. 

decenter  (poet.)  82,  13;  102,  33;  130,  12.  (Hor.  A.  P.  92; 
Tibull.  3,  8,  14  ;  Ov.  A.  A.  3,  291;  Capitol.  Yer.  2,  9; 
Ennod.  Ep.  3,  18,  2.) 

delectabiliter  (late)  155,  4.  (Gell.  13,  24,  17;  Claud.  Mamert. 
1,  23.) 

desiderabiliter  (Ang.  only)  149,  1;  188,  8. 
desideranter  (late)  194,  52.  (Cassiod.  Yar.  1,  4;  Yen.  Fort. 
Yit.  Hil.  1,  13.) 

desperanter  (once  only,  in  Cicero)  140,  75.  (Ep.  Att.  14,  18,  3.) 
detestabiliter  (eccl.)  202 A,  18.  (Lact.  5,  10,  7.) 
dignanter  (eccl.)  137,  8.  (Ambros.  Ep.  2,  1,  20;  Hier.  Ep. 
26,  6;  Rufin.  Orig.  in  Rom.  4,  5;  Sid.  Ep.  4,  7,  2;  Cass. 
Coni.  11,  5;  Ennod.  Ep.  7,  2,  3.) 
execrabiliter  (ebro^  Aey o/xevov  in  positive)  35,  2  (comp.  Conf. 
8,  7.) 

exitiabiliter  (Aug.  only)  138,  3.  (Civ.  Dei  1,  17.) 
ferventer  (mostly  eccl.)  151,  9.  (Cael.  ap.  Cic.  Fam.  8,  8,  2; 
Yen.  Fort.  10,  3,  4.) 

fiducialiter  (eccl.)  147,  47.  (Yulg.  Psal.  11,  6;  Prov.  3,  23; 

Eccli.  6,  11;  Act.  9,  27.) 
fragiliter  (airat;  Xeyofievov)  150. 

gratanter  (late)  171;  219,  3.  (Aurel.  Yict.  Ep.  12,  3;  Cassiod. 


80 


Inst.  Div.  23 ;  Treb.  Poll.  12,  1 ;  Amm.  16,  10,  21 ;  Symm. 
Ep.  7,  76.) 

hilariter  (eccl.)  73,  9;  142,  4;  268,  3.  (Civ.  Dei  5,  26;  Vulg. 
Sap.  6,  17.) 

honorabiliter  (late)  96,  1;  100,  2;  130,  29.  (Capitol.  Macr.  4, 
3;  Amm.  29,  2,  11.  ) 

imaginaliter  (Ang.  only)  102,  7.  (Genes,  ad  Lit.  12,  5,  6.) 
imbecilliter  39  (a7ra£  Aey ofxevov)  120,  6. 

immaniter  (late)  27,  1;  78,  6;  153,  19;  185,  27;  250,  2.  (Gell. 

1,  26,  8;  Amm.  18,  7,  4.) 

immobiliter  (eccl.)  118,  32.  (Cass,  in  Psal.  99;  Prosper  in 
Psal.  118;  Chalcid.  Tim.  1913,  77;  Claud.  Mam.  de  Sit. 
Anim.  1,  18;  Cass.  Coni.  6,  9,  1.) 
immortaliter  (Cic.  and  Aug.  only)  120,  19;  148,  3.  (Cic.  Ep. 

ad  Q.  Fr.  3,  1,  3;  Aug.  Conf.  4,  2 ;  de  Cat.  Rud.  23,  42.) 
immutabiliter  (late)  187,  19.  (App.  de  Mund.  36.) 
improbabiliter  (eccl.)  153,  14;  199,  46.  (Sid.  Ep.  1,  11,  13; 

Rufin.  H.  E.  7,  1,  3.) 
imputribiliter  (a7 ra£  A eyofxevov)  27,  2. 

incommutabiliter  (eccl.)  102,  1;  120,  19;  137,  12;  140,  6;  147, 
22,  47;  148,  15;  169,  7;  242,  1;  257.  (Claud.  Mam.  de 
Stat.  Anim.  3,  8;  Cass,  in  Psal.  23,  6.) 
incomparabiliter  (eccl.)  38,  2;  40,  7,  26;  120,  20;  130,  30; 
147,  45;  150;  172,  45;  228,  5;  257.  (Hier.  Ep.  67,  7; 
Alcim.  Avit.  con.  Arr.  30.) 

incongruenter  (eccl.)  93,  38;  118,  8;  147,  8.  (Tert.  Bapt.  19; 
Cass.  Coni.  8,  21.) 

inconvenienter  (eccl.)  55,  22;  102,  1;  140,  66;  166,  6;  175,  3; 
187,  37.  (Rufin.  Orig.  in  Rom.  3,  8;  Chalc.  Tim.  138; 
Hilar.  Ep.  ad  Galat.  29.) 

incorporaliter  (eccl.)  118,  27;  147,  37,  38;  148,  3.  (Tert.  ad 
Hat.  2,  12;  Ambros.  Ep.  9;  Claud.  Mam.  1,  11;  Eugipp. 
Exc.  101;  Hilar,  in  Psal.  132,  4.) 
incunctanter  (late)  26,  5;  44,  2;  147,  40.  (Dig.  40,  2,  20; 
Cyp.  de  Laps.  35  ;<  Lact.  1,  15  ;  Hier.  in  Is.  12,  43,  1; 
Ennod.  Ep.  5,  5,  2;  Aurel.  Viet.  Orig.  13,  1;  Oros.  3. 

2,  6;  Mart.  Cap.  2,  105.) 

indesinenter  (eccl.)  248,  1.  (Cyp.  Ep.  66,  9;  Hier.  Ep.  117; 

^Forcellini  notes  of  this  word:  “  Usu  tantum  in  gradu  comparativo 
notum.” 


81 


Rufin.  Orig.  Prin.  2,  6,  6;  Sid.  Ep.  1,  8,  2;  Cass.  Inst. 
1,  1,  5;  Ennod.  6,  23,  3;  Vulg.  Hebr.  10,  1.) 
indignanter  (late)  238,  8.  (Amm.  15,  1,  3;  Arn.  3,  7;  Rufin. 
Apol.  2,  29.) 

ineffabiliter  (eccl.)  27,  2;  31,  4;  64,  1;  120,  10,  13,  14;  139, 
3;  147,  42;  148,  5;  238,  13.  (Hier.  in  Joel  2,  12;  Cass. 
Coni.  9,  25;  Alcim.  Avit.  con.  Arr.  15.) 
inexplicabiliter  (eccl.)  118,  16.  (Rustic,  con.  Aceph.  Migne, 

p.  1243.) 

infatigabiliter  (eccl.)  27,  2;  89,  1.  (Yen.  Fort.  8,  12,  9;  Cass. 
Inst.  5,  7,  2;  Coni.  1,  2.) 

inhianter  (eccl.)  147,  20.  (Conf.  9,  8;  Greg,  in  1  Reg.  5,  4,  37.) 
inhumaniter  (Cicero  and  Aug.  only)  153,  19.  (Cic.  Yerr.  1, 
52,  138;  Q.  Fr.  3,  1,  6.) 

innocenter  (Quint,  and  Aug.  only)  220,  12.  (Quint.  7,  4,  18.) 
innumerabiliter  (Lucr.,  Cic.  and  Aug.  only)  55,  35;  118,  12,  30. 

(Lucr.  5,  274;  Cic.  de  Or.  3,  52,  201;  de  Div.  1,  14,  25.) 
inrationabiliter  (late)  120,  2,  5.  (Fact.  Ep.  52,  5;  Tert.  de 
Poen.  1;  Hier.  adv.  Lucif.  4;  Amm.  19,  10,  1;  Prise.  1, 

7,  42 ;  Sulp.  Sev.  Dial.  2,  4,  9 ;  Cael.  Aur.  Acut.  2,  37, 
199;  Hilar,  de  Synod.  71.) 

inreparabiliter  (Aug.  only)  82,  20.  (con.  Faust.  15,  13.) 
inrevocabiliter  (late  except  Sen.)  140,  61.  (Sen.  Q.  N.  2,  35,  2; 
Cass.  Coni.  5,  12,  2.) 

inridenter  (late)  138,  13;  148,  4;  232,  2.  (Civ.  Dei  20,  30; 
Laber.  Comin.  3  ap.  Char.  2,  p.  181 ;  Januar.  Nepot. 
9,  22.) 

inseparabiliter  (late)  11,  4;  84,  1;  120,  17;  169,  5,  6;  205,  9; 
238,  12,  13;  241,  2.  (Fact.  3,  11,  14;  Macrob.  Somn.  Sc. 
1,  22;  Hier.  Did.  S.  S.  4;  Chalc.  Tim.  292;  Hilar.  Trin. 

8,  17.) 

insonabiliter  (anai  Xeyofxevov)  147,  37. 

intelligibiliter  (eccl.)  13,  2,  3;  118,  27;  120,  10.  (Chalc.  Tim. 

137;  Mar.  Yict.  adv.  Arium  1,  26.) 
intolerabiliter  (rare)  43,  24;  93,  48.  (Col.  1,  4,  9;  Mythog. 
Yatic.  1,  198.) 

invisibiliter  (eccl.)  147,  37;  148,  6;  220,  10.  (App.  de  Mund. 
p.  71 ;  Cod.  Th.  6,  7,  3 ;  Sulp.  Sev.  Dial.  3,  10 ;  Tert.  adv. 
Yal.  14.) 

iugiter  (late)  93,  43.  (Auson.  Par.  19,  4;  Yulg.  Exod.  29,  38  ; 
Fevit.  24,  2;  Hum.  9,  16;  1  Reg.  1,  22,  etc.) 

6W 


82 


latrocinanter  (cbral  Aey o/xevov)  3 5,  3. 

localiter  (late)  149,  11,  11.  (Tert.  Pall.  2;  Amm.  19,  12,  3; 

Hier.  in  Ephes.  2,  4,  9;  Cass.  Yar.  1,  35.) 
longanimiter  (eccl.)  147,  34.  (Cass.  H.  E.  10,  33;  Fulg.  Ep. 

ad  Venant. ;  Yulg.  Hebr.  6,  15.) 
mendaciter  (eccl.)  40,  5;  82,  7;  108,  13,  16;  130,  25;  139,  7; 
194,  46;  217,  8;  259,  5.  (Hier.  in  Jerem.  ad  15,  17; 
Sol.  1,  87;  Yulg.  Jerem.  7,  9;  Ezech.  13,  22;  Zach.  5,4.) 
misericorditer  (a.  c.  and  late)  31,  5 ;  40,  6 ;  82,  26,  28,  29 ;  91,  9 ; 
137,  9,  20;  138,  14;  139,  2;  140,  74;  153,  8;  157,  36,  37; 
173,  2;  210,  1;  211,  11;  264,  2;  268,  2.  (Claud.  Quad. 
Frag.  88;  Lact.  6,  18,  9;  Cass.  con.  Nestor.  1,  5,  6; 
Ennod.  Ep.  6,  1,  3.) 

mortaliter  (eccl.)  102,  17.  (Eufin.  Interp.  Joseph.  Antiq.  8,15.) 
obedienter  (rare  out  of  Livy)  166,  2,  27 ;  169,  12;  217,  6;  262,  8. 

(Liv.  3,  39,  1;  Curt.  4,  1,  5;  Civ.  Dei  14,  23.) 
originaliter  (Aug.  only)  166,  12;  190,  5;  194,  20,  39;  202A,  12, 
18.  (Trin.  39;  Retractr.  1,  15.) 
parricidaliter  (late)  34,  3.  (Lampr.  Alex.  Sev.  1,  7.) 
partiliter  (eccl.)  140,  6.  (Arn.  1,  12;  Iren.  2,  17,  2;  Firm. 

Math.  1,  5;  Cael.  Aur.  Acut.  2,  10,  65.) 
pervicaciter  (eccl.)  93,  14.  (Sid.  Ep.  7,  14,  2;  Claud.  Mam.  3, 
10;  TTlp.  Dig.  26,  10,  3.) 

praetereunter  (Aug.  only)  9,  4.  (Tract,  in  Joan.  118.) 
proficienter  (eccl.)  215,  8  (Prosp.  Ac.  in  Psal.  120,  5;  Cass. 

in  Psal.  133,  2;  Hilar.  Trin.  1,  22.) 
rationabiliter  (late)  17,  2;  120,  33;  147,  25;  170,  6,  9;  187,  24. 
(Hier.  Ep.  39,  3;  App.  Dogm.  Plat.  1;  Macr.  Somn.  Sc. 
2,  11,  17;  Amm.  20,  4,  8;  Lact.  Ep.  61,  17.) 
reverenter  (late  except  Plin.)  262,  8.  (Plin.  Ep.  3,  21,  5; 

Amm.  16,  12,  41;  Auson.  Epgr.  2,  7.) 
saeculariter  (eccl.)  27,  5.  (Cyp.  Fest.  3,  36.) 
seminaliter  (late)  190,  15.  (Claud.  Mam.  Stat.  Anim.  1,  21; 

Interpr.  Iren.  Haeres.  1,  8,  5;  14,  2.) 
sinceriter  (late)  104,  10;  140,  45;  142,  4;  189,  1;  224,  3;  231, 
4;  236,  sal.;  256.  (Gell.  13,  16,  1;  Cyp.  Rebapt.  6;  En¬ 
nod.  Ep.  8,  12,  1 ;  Hilar,  de  Syn.  38 ;  Yulg.  Tobiae  3,  5.) 
solemniter  (very  rare)  29,  4;  175,  1.  (App.  3,  11,  p.  193; 
Just.  12,  13,  6;  Dig.  12,  2,  3.) 

spiritaliter  (eccl.)  26,  6;  34,  3;  98,  3;  147,  46;  148,  13;  157,  11, 
12;  188,  6;  190,  23;  196,  5,  10,  16;  199,  32,  34;  220,  10; 


83 


228,  14;  237,  4.  (Tert.  Bapt.  4;  Cyp.  Ep.  63,  15;  Sid. 
Ep.  8,  14,  4 ;  Hier.  in  Is.  1,  2,  4 ;  Cass.  Inst.  1,  8 ;  Hilar, 
in  Matth.  9,  3.) 

sufficienter  (late  except  Plin.)  36,  25,  28;  148,  8;  166,  20;  169, 
12;  202A,  48;  265,  8.  (Hier.  Ep.  123,  6;  Cass.  Inst. 
5,  1;  Sid.  Ep.  2,  1,  2;  Dig.  7,  1,  15;  Ynlg.  Nahum  2,  12; 
Aur.  Yict.  Epit.  20,  7.) 

temperanter  (late  except  Tac.)  93,  8;  102,  35;  137,  20;  140,  66; 
155,  12;  244,  2.  (Tac.  A.  4,  33;  15,  29;  Amm.  14,  10, 
15.) 

temporaliter  (eccl.)  55,  28;  58,  1;  120,  7;  140,  13;  147,  25; 
157,  13,  20;  166,  13;  169,  11;  243,  3.  (Tert.  adv.  Jud. 
2;  Claud.  Mam.  1,  3;  Paulin.  Nol.  Ep.  23,  15.) 
terribiliter  (eccl.)  78,  3;  134,  2;  185,  12;  214,  7.  (Arn.  2,  20; 

Hilar,  in  Ps.  138, x  27;  Yulg.  Psal.  138,  14.) 
transeunter  (eccl.)  12.  (Amm.  28,  1,  14.) 
umbraliter  (eccl.)  149,  25;  177,  39.  (Gaudent.  Brix.  Serm. 
4,  6.) 

unanimiter  (late)  211,  6.  (Tert.  Patient.  1;  Oros.  Hist.  4,  6, 
25;  Arn.  1,  54;  Yulg.  Judith  4,  10;  Psal.  82,  6;  Act. 

I,  14.) 

universaliter  (late)  190,  22.  (Boeth.  Inst.  Aritb.  2,  46;  Cass. 

Coni.  13,  7,  2;  Yincent.  Lerin.  Commonit.  3.) 
venerabiliter  (late)  37,  1;  62,  2;  65,  2;  101,  sal.;  115,  sal.;  190, 
sal.;  211,  4;  236,  sal.  (Yal.  Max.  5,  1,  5;  Macr.  S.  7, 

II,  10;  Auson.  Parent.  Praef.) 

veraciter  (eccl.)  28,  4;  47,  2;  73,  4;  82,  15,  19;  85,  1;  et  passim 
to  257,  5.  (Ambros.  Ep.  17,  1;  Cass.  Coni.  1,  14.) 
verisimiliter  (p.  c.)  13,  2.  (App.  Apol.) 

visibiliter  (eccl.)  78,  3;  140,  7;  147,  48.  (Ambros.  in  Luc.  6, 
86 ;  Claud.  Mam.  2,  5 ;  Cass.  Coni.  2,  11,  5 ;  Paulin.  Nol. 
Ep.  20,  3;  Mar.  Yict.  Hymn,  de  Trin.  3.) 
vivaciter  (late)  215,  2.  (Fulg.  Myth.  1,  praef.  22.) 
vulgariter  (rare  and  late  except  Plin.)  19.  (Plin.  N.  H.  8,  4,  5 ; 
Oros.  7,  43,  5;  Aurel.  Yict.  Epit.  9,  10.) 

From  the  number  (97)  of  late  and  rare  words  comprised  in 
the  foregoing  list,  it  may  be  seen  tharfc  in  bis  use  of  adverbs  more 
than  of  any  other  part  of  speech  Augustine  shows  evidence 
of  the  influence  of  his  age  and  country  on  his  vocabulary.  In 
spite  of  his  prolonged  and  serious  classical  training,  in  spite  of  the 


84 


years  spent  in  teaching  rhetoric,  in  spite  even  of  his  fastidious 
taste  in  the  choice  of  words,  he  cannot  resist  the  impulse  to  indulge 
in  new  adverbs,  or  unusual  or  even  bizarre  adverbs.  Some  of  these 
he  finds  it  necessary  to  qualify,  either  to  apologize  for  his  neo¬ 
logism  or  to  explain  it,  as  when  he  prefixes  quasi  to  transeunter 
(12)  and  “translato  verbo  usus”  to  umbraliter  (187,  39).  Fif¬ 
teen  of  the  above  words  represent  Augustine^s  own  activity  in  the 
fashioning  of  adverbs,  of  which  the  five  a7ra$  Aey o^eva  need  cause 
no  surprise,  considering  their  highly  particularized  meaning. 

5.  Adverbs  in  -e. 

This  termination  presents  nothing  especially  noteworthy,  being 
a  usual  and  frequent  one.  Augustine  has,  however,  a  number  of 
non-classical  forms,  some  of  them  his  own  contributions  to  the 
language.  ; 

acutule  (Aug.  only)  205,  4.  (Conf.  3,  71.) 
adulator ie  (a7r Xeyofxevov)  21,  1. 
anniversarie  (a7ra£  Aey o/ievov)  54,  10. 
calunmiose  (late)  141,  11;  138,  9.  (Fig.  46,  5,  7.) 
christiane  (eccl.)  157,  39.  (Hier.  Ep.  105,  4.) 
circumspecte  (late)  147,  24.  (Gell.  1,  5,  2;  Amm.  27,  3,  14; 
Dig.  4,  4,  7.) 

confuse  (rare  out  of  Cic.)  170,  5.  (Cic.  Inv.  1,  30,  49;  Gell. 

14,  2,  17;  Auct.  Her.  4,  47,  60.) 
congrue  (late)  236,  3.  (Paul.  Sent.  2,  3;  Mart.  Cap.  6,  601; 
Yen.  Fort.  11,  15,  2.) 

contentiose  (eccl.)  53,  5.  (Tert.  adv.  Jovin.  2,  10;  Vulg.  Deut. 
31,  27;  Hier.  Ep.  106,  55.) 

conviciose  (rare  and  late)  126,  9.  (Schol.  Hor.  Sat.  1,  5,  65; 
Aug.  Serm.  125,  81.) 

debite  (eccl.)  194,  40.  (Ps.-Prosp.  Hat.  Gent.  2,  1;  Gaudent. 
Serm.  Praef.  p.  837;  Meet.  Spir.  18;  Ennod.  Ep.  3, 
72,  76.) 

definitive  (eccl.)  47.  (Tert.  Carn.  Chr.  18;  Cael.  Aur.  Acut.  1, 
praef. ) 

desperate  (Aug.  only)  53,  1;  56,  2. 
disiuncte  (rare  and  late)  170,  5.  (Fest.  p.  292,  5.) 
dispensative  (eccl.)  82,  21,  19.  (Hier.  Ep.  112,  14.) 
erudite  (rare  in  positive)  149,  16.  (Gell.  18,  5.) 
expresse  (rare  in  positive)  88,  11;  226,  1.  (Plin.  Ep.  2,  14; 
Auct.  ad  Her.  4,  7.) 


85 


fastidiose  (very  rare  out  of  Cic.)  226,  1.  (Cic.  Plane.  27,  65; 

Petr.  13;  Auson.  Par.  praef.  1.) 
inconcusse  (late)  66,  1;  147,  35;  148,  15;  169,  13;  190,  39. 
(Hier.  Interpr.  Orig.  in  Is.  Horn.  7,  2;  Cod.  Th.  11, 
61,  6.) 

incongrne  (late)  40,  5;  118,  24.  (Macr.  S.  5,  13,  31;  Hier. 
Ep.  67,  5.) 

indubie  (late)  167,  6.  (Mar.  Viet.  Com.  in  Gen.  3,  568;  Hilar. 

Ep.  ad  Gal.  2;  Claud.  Mam.  Stat.  Anim.  1,  16.) 
infime  (a7ra£  Aey ofxevov)  18,  2. 

infructuose  (eccl.)  40,  6;  78,  7;  164,  13.  (Hier.  Ep.  12,  16.) 
inlicite  (late)  54,  5;  87,  9;  130,  22;  209,  7.  (Dig.  32,  1,  11; 
48,  5,  38;  49,  16,  9.) 

innoxie  (=  innocently :  p.  c.)  10,  1.  (Min.  Fel.  Oct.  33.) 
licite  (late)  125,  3;  153,  26;  187,  31;  237,  31.  (Dig.  30,  114, 
5 ;  Hier.  Ep.  48,  15.) 

manifeste  (late  for  manifesto)  55,  22.  (Sulp.  Sev.  Chron.  2,  7, 
5;  Dig.  50,  16,  243;  Paul.  Sent.  3,  6,  60;  Yulg.  1  Esdr. 
4,  18;  Tobiae  2,  22;  Esth.  16,  10;  Psal.  49,  3.) 
medie  (once  in  Tac.  otherwise  late)  18,  2.  (Tac.  H.  1,  19 ;  App. 

Dogm.  Plat.  2,  p.  22;  Eutr.  7,  13;  Lact.  6,  15.) 
mystice  (eccl.)  55,  12;  199,  10.  (Ambros.  in  Luc.  7,  9;  Sol. 
32;  Hier.  in  Is.  4,  11,  10.) 

pacifice  (late)  33,  6;  88,  7,  10;  108,  13.  (Cypr.  Ep.  41;  Yulg. 
Gen.  26,  31;  1  Par.  12,  17;  1  Reg.  25,  5 ;  2  Macc.  10,  12, 
etc.) 

paterne  (a7ra|  Xeyo/xevov)  37,  3. 

perfunctorie  (late)  21,  1;  217,  6.  (Cod.  Th.  12,  3,  2.) 
praepropere  (rare)  43,  8;  127,  9.  (Plaut.  Mil.  2,  4,  10;  Liv. 
27,  23,  10;  Quint.  12,  6,  2.) 

prophetice  (eccl.)  82,  25;  140,  5,  34.  (Tert.  Mon.  4;  Hier. 
Ep.  34,  3.) 

sacrate  (eccl.)  55,  13;  235,  2.  (Hier.  in  Sophon.  3,  8;  Aug. 
Doctr.  Chr.  2,  16.) 

sempiterne  (a.  and  p.  c.  for  sempiterno)  238,  13.  (Pac.  ap. 

Hon.  170,  20;  Claud.  Mam.  Stat.  An.  1,  3.) 
serie  (p.  c.  for  serio)  17,  1.  (Aur.  Yict.  Epit.  15.) 
tropice  (late)  140,  38.  (Claud.  Mam.  Stat.  An.  1,  3,  4;  Aug. 
Genes,  ad  Lit.  4,  9.) 

vane  (p.  c.)  102,  32.  (Tert.  Apol.  49;  App.  Mag.  p.  300,  41; 
Yulg.  4  Reg.  17,  15  ;  Psal.  38,  12 ;  Isai  30,  7 ;  Zach,  10,  2.) 


86 


ventose  (late)  112,  3.  (App.  M.  10,  p.  248,  22.) 
veridiee  (late)  17,  1.  (Amm.  31,  1,  2.) 

volupe40  (Ms.  form  of  volup:  a.  c.)  3,  5.  (Plaut.  Am.  3,  3,  3; 
Rud.  4,  4,  132,  etc.) 

6.  Miscellaneous  Adverbs . 

germanitus  (a.  and  p.  c.)  140,  79;  186,  sal.  (Non.  118,  14; 

Pompon,  ap.  Non.  1,  1;  Ang.  Conf.  3,  2,  3.) 
nullatenus  (late  for  minime)  138,  4.  (Mart.  Cap.  2,  135;  Claud. 
Mam.  1,  14;  Cass.  Yar.  3,  4;  Fulgent.  Myth.  2;  Sid.  Ep. 
6,  14,  2.) 

quantocius  (late)  124,  2.  (Claud.  Mam.  Act.  ad  Jul.  2;  Lact. 

Mort.  Pers.  48,  10;  Vulg.  Gen.  45,  19.) 
quotlibet  (very  rare)  199,  16.  (Hyg.  Astron.  1,  6.) 
quaquaversum  (p.  c.)  140,  62;  175,  3.  (App.  M.  4,  6,  p.  247; 
Sid.  Ep.  9,  3.) 

perparum  (late)  102,  37.  (Veg.  Vet.  3,  3.) 
frequentatum  (Aug.  only)  104,  2,  3. 

Augustine  seems  to  use  this  word  instead  of  saepe.  In  both 
instances  it  occurs  in  the  same  setting: 

“  addis  me  frequentatum  in  litteris  nosse  quod  mors  .  .  .  auferat 
sensum.”  104,  2. 

“in  qua  tu  arbitraris  et  frequentatum  in  litteris  iam  mones 
aeternam  posse  esse  calamitatem.”  102,  3. 

To  the  atiove  may  be  added  two  prepositional  phrases  used  ad¬ 
verbially  by  Augustine  with  considerable  frequency: 

in  aeternum — 104,  9;  140,  16;  146;  153,  18;  155,  12;  157,  13, 
20;  173,  4;  175,  6;  185,  7,  32.  (Vulg.  Gen.  3;  Exod. 
3,  15;  1  Reg.  3,  13 ;  1  Par.  15,  2,  etc.) 
pro  magno — 140,  22;  130,  7;  138,  19. 

v.  Diminutives. 

Perhaps  no  class  of  derivatives  shows  more  distinctly  the  separa¬ 
tion  between  literary  and  colloquial  Latin  than  does  that  of  dimi¬ 
nutives.  Their  usefulness  in  intensifying  or  reducing  the  meaning 
of  a  word — they  could  be  used  for  both  purposes — ensured  them 

40  “  Volup  et  volupe  saepissime  in  antiquis  Mss.  et  editis  libris  fuerunt 
inter  se  confusa.”  Forcellini,  6,  412. 


an  unassailable  place  in  the  speech  of  everyday ;  hence  we  find  them 
used  lavishly  by  Plantns  and  Terence,  by  Cicero  in  his  Letters,  by 
Catullus  in  his  lighter  lyrics,  by  Petronius  and  Apuleius.  On  the 
other  hand,  their  undignified  character  made  them  inappropriate 
for  the  more  elevated  diction  of  classical  literature,  and  they  are 
found  but  rarely  in  the  serious  works  of  that  period.  In  the  post- 
classical  period,  however,  when  the  colloquial  influence  was  brought 
to  bear  so  strongly  on  the  literary  language,  they  are  found  with 
increasing  frequency.  The  African  writers,  except  Cyprian,41  used 
them  generously.42 

As  might  be  expected,  constant  use  wore  out  the  meaning  of 
some  diminutives,  and  they  were  then  reinforced  by  a  second  suffix, 
giving  rise  to  such  reduplicated  forms  as  - ellus ,  -Ulus,  -ellulus, 
-illulus.  Some  lost  their  diminutive  force  entirely  and  ceased  to  be 
felt  as  such.43  This  was  especially  the  case  with  implements  of 
daily  use,  parts  of  the  body,  etc. 

The  principal  diminutive  suffixes  used  in  Latin  were : 

1)  the  various  forms  of  the  Indo-European  suffix  -lo-,  appearing 
as  -lus,  -la,  -lum  when  added  to  a-  and  o-stems,  or  as  the 
reduplicated  endings,  -ellus,  -illus,  -ellulus,  -illulus. 

2)  the  I.-E.  suffix  -co-,  seen  in  homuncio  and  in  the  compound 
endings,  cu-lus,  -a,  -um,  - cellus ,  -cillus,  -a,  -urn.  Of  these 
latter  -cuius  seems  to  have  been  felt  as  a  simple  suffix  and  was 
used  to  form  simple  diminutives  of  consonant-,  i-,  u-,  and 
e-stems.  It  was  also  substituted  sometimes  for  -lus,  with  fl¬ 
an  d  o-stems. 

3)  The  Latin  suffix  -aster,  composed  of  the  I.-E.  -tero  with  a 
prefixed  -as-,  carrying  an  implication  of  contempt  and  denot¬ 
ing  usually  something  which  is  a  poor  copy  of  the  original. 
This  is  also  sometimes  combined  with  -lus  and  appears  as 
- astellus :  e.  g.  Plant.  Mil.  1,  1,  54;  “at  peditastelli  quia 
erant,  sivi  viverent.” 

In  the  use  of  diminutives,  Augustine  occupies  a  sort  of  middle 
ground  between  classical  and  post-classical  usage.  He  makes  a 
fairly  frequent  use  of  them,  but  is  by  no  means  as  prodigal  of  them 
as  are  most  of  his  successors  and  some  of  his  contemporaries.  When 
compared  with  Jerome,44  who  strews  them  copiously  over  his  dis¬ 
course,  Augustine  seems  to  have  exercised  remarkable  restraint. 

41  Bayard,  25.  43  Goelzer  ( 1 ) ,  129. 

"Gabarrou,  33.  44  Goelzer  (1),  125. 


88 


He  uses  -aster  only  once,  -ellulus  only  once  and  coins  very  few  new 
forms — not  more  than  two.  The  proportion  of  classical  forms 
(57%)  is  noteworthy.  The  following  is  a  complete  list: 

1.  Nouns. 

agellus  (class.)  96,  2.  (Ter.  Ad.  5,  8,  26;  Yarro  R.  R.  3,  16; 
Cic.  N.  D.  3,  35.) 

agellulus  (late)  126,  7.  (Sym.  Ep.  2,  30.) 

animula  (rare)  137,  1.  (Gell.  19,  11,  4;  Cic.  Att.  9,  7;  Hadr. 

Imp.  ap.  Spart.  Hadr.  2  Inscr.  Orelli  2579,  4761.) 
apicula  (a.  and  p.  c.)  15,  2;  137,  8.  (Plaut.  Cure.  1,  1,  10; 
Fronto  Ep.  ad  Ver.  8  Mai.) 

articulus  (class,  and  freq.)  139,  3;  147,  31.  (Plaut.  Men.  1,  2, 
31;  Cic.  Quinct.  5,  19;  Plin.  2,  97,  99;  Yulg.  Gen.  7,  13; 
Dan.  5,  5.) 

cancelli  (class.)  43,  2.  (Yarro  R.  R.  3,  5,  4;  Col.  8,  17,  6;  Cic. 
Yerr.  2,  3,  59,  etc.;  Yulg.  4  Reg.  1,  2;  Prov.  7,  6;  Cant. 
2,  9.) 

capitulum  (=  chapter,  summary:  late)  29,  2.  (Tert.  adv.  Jud. 

9,  19;  Hier.  in  Ezech.  47;  Yulg.  Hebr.  8,  1.) 
castellum  (class.)  209,  2.  (Caes.  B.  G.  2,  30;  Yerg.  A.  5,  440; 

Liv.  3,  57,  2,  etc.;  Yulg.  Hebr.  25,  16  to  Joan.  11,  30.) 
cervicula  (rare)  227.  (Cic.  Yerr.  2,  3,  19;  App.  Elor.  p.  348; 
Quint.  11,  3,  180.) 

chartula  (class,  rare)  84,  1;  205,  1;  256.  (Cic.  Fam.  7,  18,  2; 
Gai.  Inst.  2,  77.)  In  205,  1  this  word  is  still  further 
diminished  by  the  addition  of  parva. 
conventiculum  (rare)  17,  4;  43,  21;  44,  8;  118,  12.  (Cic.  Sest. 
42,  91 ;  Tac.  A.  14,  15  ;  Amm.  15,  5,  31 ;  Arn.  4, 152 ;  Lact. 
5,  11,  10;  Yulg.  Ps.  15,  4.) 

corpusculum  (class.)  118,  28;  137,  2;  162,  9;  269.  (Lucr.  2, 
152;  Cic.  1ST.  D.  1,  24,  66.) 

diluculum  (rare)  36,  28.  (Cic.  Rose.  Am.  7,  19;  Plaut.  Am. 
2,  2,  105;  Yulg.  Exod.  14,  7;  Job  4,  19;  Dan.  6,  19; 
Jonae  4,  7;  Osee  6,  3.) 

facultatula  (late)  127,  7.  (Hier.  Ep.  108,  10.) 
facula  (mostly  a.  c.)  55,  21.  (Cato  R.  R.  37,  3;  Yarro  L.  L. 
5,  137 ;  Prop.  2,  29,  5 ;  Yulg.  Eccli.  48,  1 ;  2  Macc.  4,  22 ; 
Apoc.  8,  10.) 

flagellum  (class.)  43,  21;  91,  6.  (Hor.  S.  1,  3,  119;  Cat.  25, 
11;  Juv.  6,  479;  Yulg.  Exod.  5,  16;  Job  5,  21;  Prov. 
26,  3;  Marc.  15,  5.) 


89 


\ 


formicula  (p.  c.)  137,  8.  (Fronto  Ep.  ad  Yer.  8;  App.  M.  6, 
p.  177;  Arn.  4,  145.) 
gregiculum  (a 7ra|  A eyo^evov)  95,  49. 

igniculus  (class.)  125,  2.  (Cic.  Fam.  15,  20,  2;  Quint.  6,  praef. 
7,  etc.;  Yulg.  Isai.  30,  14.) 

infantulus  (p.  c.)  98,  4;  149,  3;  177,  24.  (App.  M.  8,  p.  209; 
Hier.  in  Isai.  3,  7,  16;  Yulg.  Exod.  2,  3;  Levit.  12,  3; 
Fum.  11,  12;  1  Eeg.  1,  24,  etc.)  In  149,  22  infantulis 
parvulis  occurs. 

libellus  (class.)  93,  13.  (Cic.  de  Or.  1,  21,  94;  Quint.  8,  6,  73; 
Cat.  1,  1,  etc.;  Yulg.  Kum.  5,  23;  Deut.  24,  1;  Matth. 

5,  31,  etc.) 

loculus  (class.)  263,  2.  (Plaut.  Mil.  3,  2,  38;  Hor.  Ep.  2,  1, 
175,  etc.;  Yulg.  Joan.  12,  6;  Luc.  7,  14,  etc.) 
modulus  (class.)  47,  4;  82,  22;  91,  1;  127,  8;  257,  9.  (Yarro 
R.  R.  2,  2,  20;  Hor.  S.  2,  3,  309.) 
morula  (p.  c.)  93,  18;  101,  3.  (App.  Fragm.  M.  10,  p.  71; 
Aug.  Conf.  11,  15.) 

muliercula  (class.)  137,  12.  (Lucr.  4,  1279;  Cic.  Tusc.  5,  36, 
103 ;  Yulg.  2  Tim.  3,  6.) 

munusculum  (class.)  211,  11.  (Cic.  Fam.  12,  2;  Yerg.  E.  4,  18; 

Juv.  6,  36;  Yulg.  Gen.  13,  10;  Esth.  9,  22;  Jerem.  40,  5.) 
navicula  (class,  rare)  31,  5.  (Cic.  Ac.  2,  248,  148;  Caes.  B.  C. 
2,  3;  Yulg.  Matth.  8,  23;  Marc.  3,  9;  Luc.  5,  3;  Joan. 

6,  22,  etc.) 

operula  (p.  c.)  47,  1;  261,  3.  (Dig.  50,  14,  3;  App.  M.  1,  p. 
105.) 

opusculum  (class.)  40,  2;  82,  23;  101,  3;  102,  17;  120,  1;  162, 
2;  26,  3.  (Cic.  Ac.  2,  38,  120;  Hor.  Ep.  1,  4,  3.) 
particula  (class.)  10,  2;  28,  3;  55,  35;  70,  3;  138,  5.  (Cic. 
de  Or.  2,  39,  162;  Hor.  C.  1,  28,  23;  Quint.  3,  11,  21; 
Yulg.  Tobiae  6,  8;  Eccli.  14,  14.) 
pellicula  (class.)  15,  1;  93,  21.  (Cic.  Mur.  36,  76;  Juv.  1,  11; 

Plin.  30,  11,  30;  Yulg.  Gen.  27,  16.) 
portiuncula  (very  rare)  91,  1.  (Inscr.  Orelli  4821.) 
possessiuncula  (very  rare)  96,  2;  185,  36.  (Cic.  Att.  13,  23,  3; 
Yulg.  Levit.  25,  25.) 

quaestiuncula  (class.)  13,  2;  37,  3;  80,  2;  118,  2.  (Cic.  de  Or. 

1,  22,  102;  Sen.  Ep.  117,  1;  Quint.  1,  3,  11.) 
ramusculus  (late)  185,  32.  (Hier.  Ep.  133,  3  ;  Yulg.  Isai.  18,  5.) 
retiolum  (late)  211,  10.  (App.  M.  8,  p.  202;  Serv.  Yerg.  A. 
4,  138.) 


90 


scrupulus  (class.)  36,  32;  95,  8;  96,  2;  112,  2;  147,  40;  177,  3. 
(Cic.  Rose.  Am.  2,  6;  Suet.  Claud.  37;  Yulg.  1  Reg. 
25,  31.) 

sacculus  (class,  rare)  66,  1.  (Plin.  2,  51,  52;  Juv.  14,  138; 
Cat.  13,  8;  Yulg.  Gen.  42,  25;  Job.  14,  17;  Luc.  10,  4, 
etc.) 

specillum  (once  only)  3,  3.  (Not.  Tir.  p.  36). 
vermiculus  (rare)  102,  36;  162,  7.  (Lucr.  2,  899;  Plin.  10,  65, 
85;  Yulg.  2  Reg.  23,  8.) 

versiculus  (class.)  118,  3.  (Cic.  Ep.  ad  Brut.  1,  14,  1;  Quint. 
9,  4,  52;  Cat.  16,  3,  etc.) 

2.  Adjectives. 

anniculus  (a.  c.  and  late)  250,  2.  (Yarro  R.  R.  2,  5,  12;  Cato 
R.  R.  17,  2;  Yulg.  freq.  Exod.  12,  5  to  Mich.  6,  6.) 
capitulatus  (very  rare)  53,  4.  (Cels.  8,  1;  Plin.  17,  21,  35.) 
corniculatus  45  (very  rare)  55,  6.  (App.  de  Deo  Socr.  p.  41,  1; 
Fulg.  Myth.  14,  10.) 

Graeculus  (class.)  118,  11.  (Cic.  Tusc.  1,  35,  86;  Juv.  3,  78.) 
nigellus  (a.  c.)  162,  9.  (Yarro  ap.  Non.  456,  8;  Pall.  3,  25,  12.) 
novellus  (class.)  173,  10;  186,  3;  202  A  7,  14.  (Yarro  R.  R. 
2,  3;  Col.  6,  1,  3;  'Cic.  Fin.  5,  14,  39;  Yerg.  E.  3,  11; 
Yulg.  Josue  24,  32;  Psal.  68,  32,  etc.) 
parvulus  (class.)  27,  2;  43,  1;  104,  7;  98,  1;  102,  5;  143,  6; 
186,  11.  (Cic.  Inv.  2,  3,  10;  Hor.  S.  1,  1,  33;  Caes.  B. 
G.  2,  30;  Yulg.  freq.  Gen.  25,  22  to  Hebr.  5,  13.) 
pauculus  (a.  and  p.  c.)  261,  1.  (Cato  ap.  Front,  ad  Anton.  1,  2; 
Plaut.  Merc.  2,  3;  Ter.  Heaut.  4,  6,  24;  Vulg.  1  Reg. 
17,  28.) 

quantuluscumque  (class.)  78,  6;  110,  1;  139,  2;  145,  2;  162,  9; 
194,  32.  (Cic.  de  Or.  1,  30,  135;  Juv.  13,  183;  Col.  2, 
11,  17.) 

surdaster  (once  only,  in  Cic.)  187,  19.  (Cic.  Tusc.  5,  40,  116.) 

3.  Adjectives  in  comparative. 

grandiusculus  (a.  c.,  very  rare)  27,  2;  104,  2.  (Ter.  And.  4, 
5,  19.) 

tardiusculus  (a.  and  p.  c.)  137,  18.  (Plaut.  Fragm.  ap.  Non. 
198;  Ter.  Heaut.  3,  2,  4.) 

45  This  word,  like  the  preceding,  is  in  reality  an  adjective  formed  from  a 
diminutive  rather  than  a  diminutive  adjective. 


91 


4.  Adverbs. 

acutule  (Aug.  only)  205,  14.  (Conf.  3,  71.) 
aliquantulum  (class.)  26,  2;  73,  4;  82,  2;  95,  4;  139,  3.  (Plaut. 
Merc.  3,  4,  55;  Ter.  Heaut.  1,  1,  111;  Cic.  Par.  3,  1; 
Yulg.  Gen.  40,  4;  Judic.  15,  1;  1  Cor.  16,  7;  Hebr.  40,  4.) 
clanculo  (p.  c.  accessory  form  of  clanculum)  153,  25.  (App.  M. 

3,  p.  133,  5;  Macr.  5,  18;  Amm.  21,  12,  13.) 
diluculo  (rare)  102,  36.  (Cic.  Ep.  Att.  16,  13;  Yulg.  freq. 
Exod.  8,  20  to  Joan.  8,  2.) 

paululum  (class.)  93,  41;  137,  1.  (Cic.  Quinct.  16,  5,  3;  Sail. 
J.  65,  1 ;  Quint.  1,  68 ;  Yulg.  freq.  Gen.  24,  45  to  2  Petr. 
2,  18.) 

pauxillum  (a.  and  p.  c.)  261,  3.  (Plaut.  Capt.  1,  2,  73;  Yulg. 
Prov.  24,  33.) 

tantillum  (a.  c.)  137,  1.  (Plaut.  True.  2,  6,  56;  Most.  2,  1,  47.) 


CHAPTER  II. 


Compounds. 

One  of  the  most  striking  points  of  difference  between  ante- 
classical  and  classical  Latin  is  the  great  freedom  of  forming  com¬ 
pounds  shown  in  the  earlier  period.  This  was,  no  doubt,  one  of 
the  effects  of  the  Greek  influence,  as  the  writers  whose  works  most 
abound  in  compound  words  were  those  who  applied  themselves  to 
the  study  and  imitation  of  Greek  originals  with  the  greatest  ardor. 
But  Latin  does  not  lend  itself  to  composition  as  successfully  as 
Greek  does,  and  the  results  were  not  uniformly  happy.  Thus  Pacu- 
vius  was  held  up  to  scorn  by  later  critics  for  such  monstrous  com¬ 
binations  as  incurvicervicum  and  repandirostrum.  Plautus,  writ¬ 
ing  in  the  sermo  plebeius,  for  the  amusement  of  the  common  people 
of  Rome,  gave  himself  unlimited  liberty  in  that  direction  and  pro¬ 
duced  some  of  his  most  comic  effects  by  the  use  of  ludicrous  com¬ 
binations.  Thus  in  the  Persae  (702-704),  he  has  the  amusing 
string:  “  Yaniloquidorus  virginesvendonides,  nugiphiloloquides 
argentumexterebronides,  quodsemellarripides  numquampostreddo- 
nides.”  But  by  such  intentional  excesses  as  these,  the  doom  of 
unrestricted  compounds  in  Latin  was  sealed,  and  the  writers  of  the 
Golden  Age  rather  avoided  than  invented  them.  Some,  especially 
prepositional  compounds,  did  succeed  in  proving  their  utility  and 
their  right  to  exist,  but  many  more  were  labeled  as  poor  diction 
and  the  practice  of  making  them  was  greatly  restricted  in  the  lite¬ 
rary  language. 

In  the  sermo  plebeius,  however,  composition  went  on  with  un¬ 
abated  vigor,  and  was  much  resorted  to  by  African  writers. 
One  of  the  contributing  causes  of  this  activity  in  the  making  of 
compounds  was  the  desire  for  emphasis,  that  same  tendency  toward 
exaggeration  which  also  eventuated  in  the  unnecessary  use  of  super¬ 
latives.  The  result  was  inevitable — compound  words  lost  their 
force  and  quickly  sank  to  the  level  of  the  uncompounded  forms. 
Hence  arose  the  singular  practice  of  prefixing  a  second  preposition 
and  thereby  creating  a  double  compound. 

Augustine  shows  all  these  tendencies  in  a  marked  degree,  and 
indicates,  by  frequent  use,  his  fondness  for  certain  prefixes.  He 
has  an  enormous  number  of  compound  words  of  all  sorts,  prefer- 
92 


93 


ring  the  compound  to  the  simple  word,  where  the  sense  allows, 
with  a  pronounced  attraction  for  words  in  prae-  and  con-.  It  is 
scarcely  possible  to  find  a  sentence  without  one  or  more  compounds ; 
sometimes  indeed  the  array  of  them  is  bewildering,  as  in  102,  4 
where  praedicatum,  praedictione,  praesciebat,  praesentia  and  prae- 
conia  occur  in  one  sentence  and  are  not  the  only  compounds  therein 
used. 

In  the  following  section  prepositional  compounds  will  be  treated 
separately;  other  forms  of  composition,  whether  real  or  apparent, 
will  be  classified  according  to  their  component  parts. 

1.  Prepositional  Compounds. 

These  occur  in  classical  Latin  in  greater  numbers  than  any  other 
forms  of  compounds,  and  are  extremely  frequent  in  Augustine’s 
Letters.  The  following  list  represents  only  the  non-classical,  rare 
or  poetic  forms  which  occur  in  the  Letters. 

a)  Compounds  with  ad. 

adnuntiare  (mostly  eccl.)  140,  34.  (App.  M.  8;  Yulg.  freq. 
Gen.  26,  30  to  1  Joan.  1,  2.) 

adtaminare  (p.  c.)  149,  23.  (Capitol.  Gord.  27;  Just.  21,  3; 
Cod.  Th.  3,  1,  5;  Aur.  Yict.  Caes.  16.) 

b)  with  circum. 

circumlatrare  (mostly  p.  c.)  65,  1;  118,  33.  (Sen.  Cons,  ad 
Marc.  22,  3;  Amm.  22,  10,  16;  Avien.  Perieg.  48;  Lact. 
2,  8,  50;  Fulg.  de  Aet.  135,  7.) 

circumspargere  (late  and  rare)  55,  28.  (Col.  11,  2;  Apic.  8,  8; 

Cyp.  Yulg.  Interp.  Num.  8,  7.) 
circumstipare  (poet,  and  rare)  194,  43.  (Sil.  10,  453;  Claud. 
Laud.  Stil.  2,  356.) 

circumstrepere  (rare)  118,  2.  (Tac.  H.  2,  44;  App.  Mag.  75; 
Sid.  Ep.  7,  9;  Sen.  Yit.  Beat.  11,  1.) 

c)  with  con  (com,  co-). 

i.  Nouns  and  Adjectives. 

coaeternus  (eccl.)  102,  11,  12;  120,  6;  137,  12;  140,  83;  153, 
13;  169,  7,  5;  170,  4.  (Tert.  adv.  Herm.  11;  Hier.  Ep. 
16,  4.) 

concivis  (late:  translation  of  av/^roAtT^s)  84,  1.  (Tert.  adv. 

Marc.  5,  17;  Res  Carn.  41.) 
concolona  (obra^  Xeyopevov)  35,  2. 


94 


condignus  (very  rare)  93,  15.  (Plaut.  Am.  1,  3,  39;  Gell. 
3,7,1.) 

condiscipulatus  (very  rare)  31,  9.  (Nep.  Att.  5,  31;  Just.  12, 
6,  17.) 

commembrum  (cbral  Acy o/xevov)  126,  9. 

conpauperes  (Aug.  only)  185,  35.  (Serm.  25  ex  Horn.  50,  3.) 
conpossessor  (eccl.  very  rare)  185,  35.  (Tert.  Idol.  14.) 
conregionalis  (Aug.  only)  60,  2.  (Civ.  Dei  2,  17.) 
consacerdos  (eccl.)  34,  5;  175,  1;  178,  sal.;  202A,  13,  245, 
sal.;  250,  sal.;  254,  sal.  (Hier.  in  Ezech.  Horn.  5,  4; 
Sym.  Ep.  10,  74.) 

consonus  (rare  and  poet.)  98,  10.  (Ov.  M.  13,  610;  Claud. 
Eapt.  Pros.  2,  42;  App.  M.  2.) 

ii.  Verbs  and  Participles. 

coaequare  (=  compare:  late)  82,  34;  147,  39.  (Lact.  de  Ira 
Dei  7;  Hier.  in  Is.  5,  17,  14.) 

coaptare  (eccl.)  130,  23;  137,  12;  140,  32;  143,  9;  147,  34; 
144,  15;  149,  6.  (Prud.  Psych.  5,  57;  Hier.  adv.  Jovin. 
1,  11.) 

cohabitare  (late,  rare)  67,  1;  83,  6.  (Hier.  Ep.  101.) 
coinquinare  (rare)  108,  13.  (Col.  8,  5,  19;  Val.  Max.  6,  1,  6; 
Prud.  Cath.  6,  53.) 

concertare  (rare)  177,  15;  187,  36;  189,  2.  (Suet.  Aug.  21; 
Col.  8,  15;  Manil.  5,  507.) 

conduplicare  (a.  and  p.  c.)  147,  51.  (Varro  E.  E.  2,  4,  15; 

Lucr.  3,  71;  Ter.  Phor.  3,  2.) 
conlaetari  (very  rare)  124,  2.  (Tert.  Idol.  14.) 
conlaborare  (very  rare)  139,  4.  (Tert.  Poen.  10;  Hier.  adv. 
Joan.  38.) 

commanere  (late)  228,  6.  (Macr.  S.  6,  8;  Cod.  Th.  7,  8,  1; 

Jul.  Val.  Eer.  Gest.  Alex.  M.  1,  20.) 
connumerare  (p.  c.  and  rare)  108,  11.  (Dig.  1,  5,  14;  Amm. 

25,  4,  1 ;  Hier.  Ep.  36,  15 ;  Am.  2,  187 ;  Gai.  Inst.  1,  2, 4.) 
complanare  (rare)  232,  5.  (Cato  E.  E.  151,  3;  Suet.  Cal.  37; 

Auct.  B.  Alex.  63.) 
compericlitari  (oltt a£  Xey o/xevov)  139,  4. 

compungere  (=feel  remorse:  eccl.)  93,  49;  153,  15.  (Lact.  4, 
18,  14;  Sulp.  Sev.  Dial.  3,  13.) 

coniugari  (==  marry:  rare  and  mostly  late)  127,  9;  130,  29; 
194,  32;  220,  5;  245,  1;  262,  7.  (App.  M.  5,  p.  170; 
Treb.  Gall.  11.) 


95 


constipare  (very  rare)  118,  1.  (Cic.  Agr.  2,  29,  79;  Caes.  B.  G. 
5,  42;  Prud.  c n-£</>.  11.) 

contemperari  (very  rare)  140,  80.  (App.  M.  10,  p.  246;  Yeg. 

Art.  Yet.  6,  9,  7;  Marc.  Emp.  16;  Apic.  4,  2.) 
convivari  and  convivare  (rare)  29,  5;  84,  1;  199,  52.  (Sen.  Ep. 
104,  20;  Lampr.  Comm.  2;  Quint.  1,  6,  44.) 

d)  with  contra. 

contrasistere  (ana^  Xeyo/xevov)  147,  6. 

e)  with  de. 

deambulare  (rare)  36,  16;  102,  32;  140,  20.  (Cato  R.  R.  127; 
Ter.  Heaut.  3,  3,  26;  Suet.  Aug.  96;  Yulg.  Gen.  3,  8; 
Dan.  13,  7;  Est.  2,  11;  4  Reg.  4,  35.) 
deargentatus  (late)  98,  5.  (Hier.  Ep.  120,  1;  Hilar,  in  Ps.  67, 
13;  Oros.  3,  22;  Yulg.  Ps.  67,  14.) 
debacchari  (rare)  104,  6.  (Ter.  Ad.  2,  1,  30;  Hier.  in  Is.  11, 
37,  26;  Hor.  Od.  3,  3,  55.) 

definire  (=  finish:  very  rare)  166,  21.  (Cic.  Yerr.  2,  4,  52; 
Apul.  M.  8,  p.  203.) 

degradatus  (late)  43,  17;  64,  4.  (Cod.  Th.  1,  31,  3;  Hilar. 

frag.  Hist.  2,  15;  Yenant.  Yit.  S.  Radeg.  3.) 
depraedari  (p.  c.  for  praedari)  35,  4;  88,  8;  108,  18;  111,  1. 
(App.  M.  8,  p.  215;  Hier.  in  Is.  1,  1,  8;  Just.  24,  6,  2; 
Yulg.  Job  24,  9 ;  Isai.  10,  13 ;  Thren.  3,  51 ;  Ezech.  29, 
19;  1  Macc.  6,  3.) 

devitare  (rare)  39,  10;  83,  5;  95,  1;  188,  2.  (Plaut.  Rud.  1,  2, 
79 ;  Ter.  And.  3,  5,  5 ;  Lucr.  3,  1092 ;  Cic.  Tusc.  2,  26 : 
Suet.  Tib.  11;  Yulg.  Judic.  11,  3;  Eccle.  2,  3;  Eccli.  4, 
23;  2  Cor.  8,  20;  1  Tim.  2,  16.) 

f)  with  di  ( dis ). 

dilaniare  (rare)  22,  8;  23,  5.  (Cic.  Tusc.  2,  10,  24;  Ov.  M.  6, 
645;  Tac.  A.  11,  22;  Yulg.  Luc.  9,  39.) 
directus  (=  written,  of  a  letter:  late)  141,  10.  (Capit.  Clod. 
Alb.  2.) 

g)  with  ex  ( e ). 

effari  (poet.)  58,  2.  (Yerg.  A.  10,  523;  Lucr.  5,  104;  App.  M. 

7,  25;  Cic.  de  Or.  3,  38;  Yulg.  Psa.  93,  2;  Prov.  18,  23.) 
eliquare  (=  examine  thoroughly:  late)  83,  1.  (Prud.  Hamart. 
260.) 


96 


emendicare  (rare)  118,  11.  (Suet.  Aug.  91;  Caes.  54;  Cod. 
Th.  9,  2,  14.) 

excaecare  (rare)  102,  25;  138,  8.  (Plin.  20,  18,  76;  Flor.  2, 
20,  5.  (Col.  11,  3,  45;  Ov.  M.  15,  272;  Yulg.  Exod. 
23,  8;  Deut.  16,  19;  Sap.  2,  21;  Eccli.  20,  31;  Isai.  6,  10  : 
Joan.  12,  40;  2  Cor.  4,  4.) 

excantare  (rare)  231,  4.  (Tab.  XII  ap.  Sen.  Q.  X.  4,  7,  2; 

Prop.  3,  3,  49;  Hor.  Epod.  5,  45;  Aug.  Civ.  Dei  8,  19.) 
excommunicare  (eccl.)  87,  4;  108,  19.  (Hier.  adv.  Ruf.  2,  18; 
Hilar,  frag  Hist.  11,  4.) 

exhilarare  (rare)  248,  1.  (Mart.  8,  50,  6;  Col.  6,  24,  2;  Plin. 
16,  35,  40;  Yulg.  Psa.  103,  15;  Prov.  15,  13;  Eccli. 
36,  24.) 

exhonoratus  (late)  54,  4;  120,  1.  (Aug.  Tract,  in  Joan.  36,  4; 
Yulg.  Eccli.  10,  16;  Jacob.  2,  6.) 

h)  with  in.1 

i.  Xouns  and  Adjectives, 
infrenis  or 

infrenus  (poet,  and  p.  c.)  43,  9;  243,  8.  (Verg.  A.  10,  750; 

Col.  Poet.  10,  215;  Gell.  1,  15,  17;  Ser.  Samm.  43,  804.) 
inhospitus  (poet.)  197,  4.  (Ov.  M.  15,  51;  Yerg.  A.  4,  41; 
Hor.  Ep.  1,  14,  19.) 

innumerus  (poet.)  102,  8.  (Lucr.  2,  1054;  Tac.  A.  15,  53; 

Yerg.  A.  6,  706;  Ov.  H.  16,  366;  Aus.  Idyll.  4,  47.) 
inoboedientia  (eccl.)  35,  2.  (Civ.  Dei  14,  7;  Hier.  Quaest.  Heb. 
ad  Reg.  2,  1;  Tert.  adv.  Marc.  4,  17;  Yulg.  Esth.  16,  24; 
Rom.  5,  19;  2  Cor.  10,  6  ;  Hebr.  2,  2.) 
impaenitens  (eccl.)  196,  7.  (Hier.  in  Is.  12,  40,  27 ;  Yulg. 
Rom.  2,  5.) 

interminus  (p.  c.)  91,  6.  (Avien.  Perieg.  74  ;  Aus.  Ep.  16,  38; 
App.  Mund.  p.  57,  18.) 

ii.  Yerbs  and  Participles. 

incertare  (a.  and  p.  c.)  78,  8.  (Plaut.  Ep.  4,  1,  18;  Pac.  ap. 

Non.  123,  30;  App.  M.  11,  p.  265.) 
inculpatus — See  sec.  iii,  10,  Yerbs. 
indebitus — See  sec.  iii,  10,  Yerbs. 
indisciplinatus — See  sec.  iii,  10,  Yerbs. 

1  “  Non  est  dubitandiun  quin  Afri  adamaverint  substantiva  cum  in  pri- 
vativo  formata.”  Hoppe,  p.  55. 


97 


inemendatus — See  sec.  iii,  10,  Verbs, 
infalsatus — -See  sec.  iii,  10,  Verbs, 
ingenitus — See  sec.  iii,  10,  Verbs. 

inhiare  (rare)  27,  3.  (Verg.  G.  4,  483;  Sen.  Here.  Fur.  166; 
Val.  FI.  2,  531.) 

immaculatus — -See  sec.  iii,  10,  Verbs, 
impacatus — See  sec.  iii,  10,  Verbs, 
imperturbatus — See  sec.  iii,  10,  Verbs. 

innodare  (late)  151,  8.  (Amm.  28,  6,  27;  Ambros.  in  Psa.  118, 
Serm.  8,  44;  Sid.  Ep.  9,  9;  Cod.  Just.  5,  31,  14.) 
insonare  (poet.)  243,  8.  (Verg.  A.  12,  366;  Ov.  M.  13,  608.) 
insumere  (=use  up:  p.  c.)  235,  2.  (Cael.  Aur.  Tard.  2,  2,  60; 
Acut.  2,  37.) 

inviscerare  (p  c.)  187,  41;  266,  1.  (Hemes.  Cyn.  214;  Aug. 
Serm.  24.) 

i)  with  inter. 

interquiescere  (rare)  44,  2.  (Cato  R.  R.  159;  Sen.  Ep.  78; 
Plin.  Ep.  8,  21.) 

j)  with  ot). 

obumbrare  (poet.)  138,  18;  140,  9.  (Ov.  M.  13,  845;  Verg.  G. 
4,  20;  Curt.  5,  4,  8;  Vulg.  Psa.  90,  4;  Sap.  19,  7 ;  Matth. 
17,  5;  Marc.  9,  6;  Luc.  1,  35;  Act.  5,  51.) 

k)  with  per. 

perdurus  (p.  c.)  70,  4;  71,  4.  (Dig.  48,  3,  2.) 
percupere  (a.  c.)  28,  1.  (Plaut.  As.  1,  1,  61;  Ter.  Eun.  5, 
2,  57.) 

perdurare  (=  persist:  poet.)  80,  3;  130,  20;  141,  2.  (Ter.  Hec. 
2,  2,  27;  Ov.  Med.  Fac.  49;  Stat.  Th.  1,  142;  Sen.  Ben. 
7,  28;  Vulg.  Act.  2,  46.) 

personare  (=  speak:  rare)  140,  44;  145,  10.  (Val.  FI.  2,  163; 

Tac.  A.  14,  15;  Vulg.  Job  6,  30.) 
perstrepere  (poet.)  44,  2.  (Ter.  Eun.  3,  5,  52;  Sil.  8,  430; 
Stat.  Achill.  2,  76;  Vulg.  Exod.  19,  16;  Judith  14,  9.) 

l)  with  prae. 

i.  Houns  and  Adjectives. 

praecelsus  (poet,  and  late)  134,  3.  (Verg.  A.  3,  245 ;  Sulp.  Sev. 

Chron.  2,  15,  9;  Stat.  S.  3,  3;  Ambros.  Fid.  4,  1,  7.) 
praefidens  (rare)  26,  5;  43,  18;  140,  50.  (Cic.  OF.  1,  26;  90.) 

IVW 


98 


praeiudicium  (=  disadvantage:  p.  c.)  59,  2;  78,  4;  242.  (Gell. 

2,  2,  7;  Dig.  1,  6,  10;  Vulg.  1  Tim.  5,  21.) 
praescientia  (eccl.)  102,  14.  (Tert.  adv.  Marc.  2,  5;  Mart.  Cap. 
2,  159;  Vulg.  Eccli.  31,  2;  Act.  2,  23;  Petr.  1,  2.) 

ii.  Verbs  and  Participles. 

praecognitus  (very  rare)  146,  73.  (Suet.  Aug.  97;  Boeth.  Con. 
Phil.  5,  4;  Vulg.  1  Petr.  1,  20.) 

praeiigurare  (eccl.)  102,  11;  140,  46;  187,  39.  (Lact.  6,  20; 

Cyp.  Ep.  2,  3;  Hier.  Ep.  18,  14;  Hilar,  in  Ps.  52,  5.) 
praefocare  (poet.)  23,  4;  167,  12.  (Ov.  Ib.  560;  Macr.  Somn. 

Sc.  1,  12;  Arn.  7,  29;  Dig.  25,  3,  4;  Calp.  Eel.  4,  115.) 
praefulgere  (rare)  108,  12.  (Phaedr.  3,  18,  7;  Verg.  A.  8,  553; 
Gell.  5,  5,  3.) 

praenotare  (p.  c.)  184A,  5.  (Ap.  M.  11,  p.  268;  Hilar,  in  Ps. 

15,  1;  Hier.  Ep.  112,  19;  Tert.  adv.  Jud.  14.) 
praepedire  (poet.)  151,  8.  (Plaut.  Poen.  4,  2,  5 ;  Ov.  Tr.  1,  3, 
42;  Lucr.  3,  478;  Tac.  A.  3,  3.) 
praepollere  (rare)  91,  3;  140,  27.  (Tac.  A.  2,  45,  51;  App.  M. 

6,  p.  182.) 

praescire  (of  God’s  foreknowledge:  eccl.)  140,  48;  186,  23;  190, 

12.  (Ambros.  in  Luc.  7,  167;  Vulg.  4  Peg.  19,  27;  Sap. 
19,  1;  Act.  26,  5  ;  Rom.  8,  20  ;  2  Petr.  3,  17.) 

praeseminare  (late)  9,  2;  118,  20;  242,  3.  (Lact.  6,  10;  Amm. 

30,  2,  1;  Ambros.  Ep.  5,  3;  Cassiod.  H.  E.  6,  24.) 
praesumere  (=relv  on:  late)  82,  20.  (Snip.  Sev.  Hist.  Sacr. 

I,  47 ;  Vulg.  Jud.  6,  16 ;  Sap.  7,  15 ;  Eccli.  32,  13 ;  1  Cor. 

II,  21.) 

m)  with  re. 

reluctare  (active  form:  p.  c.)  82,  2;  44,  2.  (App.  M.  4,  p.  151; 
Claud.  Rapt.  Pros.  1,  42.) 

reprobus  (late)  137,  16.  (Dig.  13,  7,  24;  Vulg.  1  Reg.  15,  9; 
Eccli.  9,  11;  1  Cor.  9,  27.) 

repullulare  (rare)  211,  3.  (Plin.  16,  10,  19;  Isid.  17,  6,  10.) 
revivere  (mostly  p.  c.)  137,  13.  (Paulin.  Hoi.  Carm.  35,  563; 
Sen.  Med.  477.) 

n)  with  se. 

seducere  (=  seduce:  eccl.)  204,  4.  (Tert.  adv.  Marc.  2,  8;  Aug. 
Conf.  2,  3;  Civ.  Dei,  14,  11;  Vulg.  Exod.  22,  16;  Eccli. 

13,  10.) 


99 


selegere  (rare)  207.  (Ov.  Am.  3,  11,  49;  App.  M.  10,  p.  245.) 
semovere  (rare)  137,  6.  (Cic.  Har.  Resp.  12,  26;  Lucr.  1,  51.) 

o)  with  sub. 

subaudire  (p.  c.)  140,  19;  186,  25;  238,  22.  (Dig.  28,  51; 

Hier.  in  Is.  12,  43,  14;  Greg.  M.  in  Job  33,  17.) 
subridere  (rare)  151,  9.  (Cic.  Rose.  Com.  8,  22;  Ov.  Am.  3,  1, 
33;  Yerg.  A.  10,  742;  Mart.  6,  827;  Pers.  3,  110.) 
snbtexere  (poet.)  140,  40.  (Juv.  7,  192;  Ov.  M.  14,  368;  Yal. 
FI.  5,  414;  Lucr.  5,  446.) 

suffocare  (rare)  167,  2;  194,  32.  (Sen.  Q.  N.  6,  2,  4;  Lucr.  3, 
891;  Quint.  11,  3,  51.) 

p)  with  super. 

supervolare  (poet.)  15,  2.  (Ov.  M.  4,  624;  Yerg.  A.  10,  522.) 

q)  with  trans. 

transigere  (poet.)  126,  10.  (Sil.  13,  376;  Sen.  Oed.  857; 
Phaedr.  3,  10,  27.) 

transvorare  (p.  c.)  102,  30.  (Cael.  Aur.  Acut.  1,  3,  36;  Arn. 
1,  40;  App.  M.,  p.  333,  6.) 

Of  the  above  prefixes,  ad,  con,  de,  dis,  ex,  per  and  sub  belong 
especially  to  the  sermo  plebeius ;  con,  ex,  per  and  sub  are  most  fre¬ 
quent  in  African  Latin;  per  and  sub  were  more  popular  in  the 
earlier  period,  and  where  they  appear  in  later  Latin  are  probably 
instances  of  deliberate  archaism. 

II.  Bi-prepositional  Compounds. 

The  use  of  bi-prepositional  compounds  is  one  of  the  signs  of  the 
weakening  of  certain  prepositional  prefixes  in  popular  Latin  under 
the  influence  of  the  tendency  to  over-emphasis.  This  tendency  was 
pronounced  in  late  Latin,  but  was  scarcely  ever  found  in  classical 
Latin  except  where  the  word  had  ceased  to  be  regarded  as  a  com¬ 
pound,  or  where  the  original  meaning  had  changed:  e.  g.  adsur- 
ge re  =  ad  -f-  sur  -f-  regere.  In  the  Silver  Age,  compounds  in  super- 
in  came  into  use  but  few  other  double  prepositions  occur.  In  late 
Latin,  however,  there  was  great  activity  in  forming  double  com¬ 
pounds,  and  combinations  unheard  of  in  earlier  times  were  freely 
allowed.  African  and  ecclesiastical  Latin  showed  the  greatest  free¬ 
dom  in  this  respect  and  produced  such  groups  as  ab-re,  in-ex, 
circum-con,  super-ex  and  others. 


100 


In  addition  to  the  classical  forms  derelinquere,  inconcnssum  and 
imperfectus,  Angnstine  has  the  following  in  the  Letters: 

abrennntiare  (eccl.)  186,  32.  (Jnl.  Ep.  Nov.  C.  34,  121;  Cass. 

4,  36;  Ambros.  Sacr.  2.) 

adimplere  (=  fulfill:  mostly  p.  c.)  194,  35.  (Dig.  26,  7,  43; 

Ynlg.  Matth.  1,  22;  Joan.  13,  18;  Gal.  6,  2;  1  Petr.  1,  2.) 

exsufflare  (eccl.)  23,  4;  34,  3;  43,  22;  51,  5;  52,  2;  105,  7;  108, 

3;  173,  8;  185,  8;  194,  46.  (Cael.  Anr.  Tard.  4,  3,  57; 

Vulg.  Eccli.  43,  4;  Agagei.  1,  9;  Malac.  1,  13;  Hier.  in 

Malac.  2,  10.) 

inexpiatns  (anai  Xeyofievov)  118,  2. 

inoboedire  (eccl.)  187,  31.  (Tert.  adv.  Marc.  4,  16;  Ambros. 

Serm.  Epiph.  1 ;  Vulg.  Dent.  8,  20 ;  3  Reg.  13,  26;  2  Esdr. 

13,  27;  Tit.  1,  10.) 

subintellegere  (eccl.)  82,  19.  (Tert.  adv.  Marc.  5,  3;  Hier.  Ep. 

145;  Greg.  M.  in  Job  33,  7.) 

subintrare  (eccl.)  177,  13.  (Tert.  adv.  Marc.  5,  3;  Ynlg.  Rom. 

5,  20;  Galat.  2,  4.) 

snbintrodncere  (eccl.)  78,  3;  219,  1.  (Ynlg.  Galat.  2,  4.) 

snpereminere  (poet.)  147,  34,  45.  (Yerg.  A.  6,  857;  Ov.  Tr. 

1,  2,  49;  Amm.  22,  15,  27;  Ynlg.  Ephes.  1,  19;  3,  19.) 

snperindnere  (=  clothe  with:  eccl.)  193,  11.  (Tert.  Apol.  48; 

Res  Carn.  42;  Ynlg.  2  Cor.  5,  2.) 

III.  N on- prepositional  Compounds. 

Compounds  of  this  class  are  far  less  numerous  in  Latin  than 
prepositional  compounds,  and  are  found  almost  exclusively  in  early 
and  late  Latin.  The  dramatic  writers  who  first  brought  the  Hel- 
lenizing  influence  to  bear  on  Latin  literature  abound  in  them, 
attempting  evidently  to  reproduce,  in  the  rather  stiff  medium  they 
employed,  the  flexibility  and  freedom  of  their  Greek  models.  With 
few  exceptions  however  the  compounds  they  formed  were  harsh  and 
awkward,  and  it  became  more  and  more  apparent  that  the  Latin 
language  was  better  fitted  for  derivation  than  for  composition.  Of 
the  few  classes  of  compounds  which  survived,  those  of  adjectives 
in  -fer  and  -ger,  and  of  present  participles,  especially  -potens  and 
- tenens ,  were  soon  appropriated  by  the  poets. 

In  the  post-classical  period,  the  influence  of  the  sermo  plebeius, 
where  freedom  of  composition  seems  to  have  persisted,  is  mani¬ 
fested  by  a  new  activity  in  the  forming  of  compounds.  In  this, 


101 


as  in  other  plebeian  tendencies,  African  Latin  took  the  lead,  and 
writers  like  Apnleins,  Fronto,  Martianus  Capella,  Caelius  Aure- 
lianus,  Tertnllian,  Cyprian  and  Augustine  show  an  unusual  num¬ 
ber  of  such  formations. 

In  the  following  list  of  non-prepositional  compounds  found  in 
the  Letters,  the  classification  is  by  component  parts. 

A.  Nouns  and  Adjectives.  Words  compounded  of: 

1)  Two  Nouns. 

ventricola  (Augustine  only)  36,  3,  4,  8,  10,  11. 
ventricultor  (cwra£  Aey o/xerov)  36,  11. 

2)  Noun  and  Adjective. 

longanimis  (eccl.)  55,  25.  (Yulg.  2  Esdr.  9,  17;  Psa.  102,8.) 
pusillanimis  (late)  211,  15;  219,  1.  (Claud.  Mam.  Stat.  Anim. 
1,  20;  Sid.  Ep.  7,  17;  Tert.  Fug.  in  Pers.  9;  Yulg.  Eccli. 
7,  9;  Is.  35,  4;  1  Thess.  5,  14.) 
tardicordes  (Aug.  only)  93,  31.  (Enchir.  103.) 

3)  Noun  and  Participle. 

manufactus  (in  one  word:  rare)  187,  39.  (Ovid  lb.  147;  Cels. 
3,  27;  Quint.  5,  14.) 

versipellis  (a.  and  p.  c.)  194,  46.  (Plaut.  Bacch.  4,  4,  12;  App. 
M.  2,  p.  124;  Prud.  Cath.  9,  91;  Yulg.  Prov.  14,  25.) 

4)  Adjective  and  Advert. 

paenultimus  (p.  c.)  3,  5.  (Aus.  Eel.  Quotae  Cal.  sint  Mens.  12; 
Gell.  4,  7,  2.) 

5)  Adjective  and  Participle. 

omnipotens  (poet.)  29,  2;  52,  4;  98,  4;  133,  3;  134,  4;  137,  9; 
140,  13;  141,  11;  147,  47;  149,  17;  157;  171A,  1;  187, 
4;  190,  1;  237,  9;  239,  1.  (Cat.  64,  171;  Ov.  M.  1,  154; 
Yerg.  A.  8,  334;  Yal.  Max.  1,  6,  12;  Ambros.  Fide  4,  8, 
85;  Yulg.  freq.  Gen.  17,  1  to  Apoc.  21,  22.) 

6)  Numeral  and  Noun ,  Adjective  or  Participle. 

biformis  (poet.)  241,  2.  (Yerg.  A.  6,  25;  Ov.  M.  8,  156;  Claud, 
in  Euf.  1,  329.) 

triformis  (poet.)  241,  1,  2.  (Ilor.  C.  1,  27,  23;  Sen.  Here.  Oet. 
1202;  Ov.  M.  7,  94.) 

unanimis  (p.  c.)  80,  1;  211,  2,  5.  (Claud.  Cons.  Prob.  et  Olybr. 


102 


231;  Epigr.  37,  3;  Schol.  Juv.  5,  134;  Yulg.  Jud.  6,  14; 
Psa.  54,  14;  Eccli.  6,  12;  Act.  12,  30.) 
unigenitus  (eccl.)  147,  22,  29;  187,  7,  20,  40,  41;  190,  25;  205, 
19;  219,  3;  237,  9;  238,  10,  25.  (Hier.  adv.  Helv.  9; 
Tert.  adv.  Gnost.  7;  Vulg.  Gen.  22,  2;  Prov.  4,  3;  Joan. 
1,  14;  Hebr.  11,  17.) 

semicirculus  (rare)  55,  7.  (Cels.  7,  26;  Col.  5,  2,  8.) 
quinquepertitus  (very  rare)  137,  5;  187,  40.  (Cic.  Inv.  1, 
34,  59.) 

7)  Verb  and  Adjective. 
blandiloquium  (Ang.  only)  3,  1;  82,  33. 

mendaciloqnns  (a.  and  p.  c.)  185,  13.  (Plaut.  Trin.  1,  2,  163; 
Tert.  adv.  Psych.  2.) 

mnltiloquium  (a.  and  p.  c.)  130,  15,  19.  (Plant.  Merc.  Prol. 
31;  Ambros.  de  Job  1,  6,  20;  Hilar,  in  Psa.  139,  15; 
Vulg.  Prov.  10,  19;  Matth.  6,  71.) 
soliloquium  (Aug.  only)  3,  1,  4. 

vaniloquium  (eccl.)  87,  1;  134,  4;  157,  41;  166,  6;  167,  2; 

204,  4.  (Hilar.  Trin.  8;  Vulg.  1  Tim.  1,  6;  2  Tim.  2,  16.) 
vaniloquus  (a.  and  p.  c.)  237,  9.  (Plaut.  Amph.  1,  1,  223; 

Ambros.  Ep.  63;  Aus.  Epigr.  42,  4;  Vulg.  Tit.  1,  10.) 
veridicus  (rare)  51,  2;  73,  3;  108,  6,  14;  157,  2;  232,  2.  (Lucr. 
6,  6;  Mart.  5,  1,  3 ;  Liv.  1,  7.) 

B.  Verbs.  Compounded  of: 

1)  Verb  and  Adjective. 

parvipendere  (in  one  word:  a.  and  p.  c.)  56,  2.  (Plaut.  Rud. 
5,  2,  36;  Hier.  Ep.  51,  3;  Rufin.  Interpr.  Euseb.  Hist. 
Eccl.  8,  8;  Vulg.  Gen.  25,  34;  Levit.  20,  4;  2  Par.  36,  16; 
Esth.  1,  18.) 

2)  Verb  and  Adverb. 

benedicere  (tr.  =  to  bless:  eccl.)  27,  2;  40,  1;  93,  3,  15;  108,  6; 
149,  16;  175,  5.  (Lact.  7,  14,  11;  Hier.  Vita  Hilar, 
med. ;  Tert.  Mart.  1 ;  Vulg.  very  freq.  Gen.  1,  22  to  1 
Petr.  3,  9.) 

satagere  (in  one  word  =  to  bustle  about :  very  rare)  10, 1 ;  124, 2  ; 
125,  1;  188,  12.  (Quint.  6,  3,  54;  Petron.  58,  9;  137, 
10;  Vulg.  Mich.  4,  10;  Luc.  10,  40;  2  Petr.  1,  10;  3,  14.) 


103 


3)  Verb  and  Noun. 

tabefacere  (eccl.)  23,  5.  (Vulg.  Judith  14,  14;  Eccli.  31,  1; 

1  Macc.  4,  32.) 

tergiversari  (rare  out  of  Cic.)  19.  (Cic.  Tusc.  5,  28,  81;  Att. 

7,  12,  3;  Dig.  48,  16.) 

Cf.  also  verbs  in  -ficare,  Sec.  iii,  p.  73. 

IV.  Hybrids. 

The  foreign  element  in  Latin  came  in  early  and  continued  stead¬ 
ily,  notwithstanding  the  disapprobation  of  the  purists.  This  was 
inevitable  for  several  reasons;  first  the  poverty  of  the  Roman 
speech  in  abstract  terms,  second,  the  geographical  proximity  of 
Greek  colonies  to  Roman  territory  and  the  ultimate  subjection  of 
both  colonies  and  mother-country  to  the  Roman  conqueror.  Per¬ 
haps  one  might  add  to  these  elements  the  respect  felt,  if  not  always 
acknowledged,  by  the  Romans  for  the  superior  culture  and  intel¬ 
lectual  development  of  the  Greeks.  In  view  of  these  facts,  it  seems 
not  unnatural,  that  when  the  Romans  needed  a  new  word,  especi¬ 
ally  an  abstract  term,  they  should  have  borrowed  without  hesita¬ 
tion  from  the  Greek. 

There  were  various  ways  of  handling  these  foreign  words — some¬ 
times  they  wTere  simply  quoted  in  the  original  Greek,  as  we  might 
quote  a  French  word  today,  and  then  they  can  hardly  be  said  to  form 
part  of  the  Latin  vocabulary;  sometimes  they  were  transliterated, 
with  certain  changes  of  spelling,  and  were  then  used  as  freely  as 
Latin  words.  The  third  and  final  change,  which  naturalized  them, 
so  to  speak,  in  the  Latin  tongue,  occurred  when  they  were  inflected 
wholly  or  in  part  like  Latin  words,  or  when  they  were  joined  to 
Latin  suffixes  or  compounded  with  Latin  words.  When  the  last- 
named  phenomena  occur,  we  have  hybrids. 

The  Letters  of  Augustine  show  all  three  varieties  of  Greek  loan¬ 
words.  Of  these,  the  purely  Greek  words  will  be  treated  in  the 
next  chapter;  the  interesting  collection  of  hybrids  follows. 

1.  Verbs  in  -are  from  Greek  Substantives. 

Verbs  do  not  form  a  large  part  of  Greek  loan-words  in  Latin, 
and  those  which  occur  belong  almost  entirely  to  late  Latin.  Eccle¬ 
siastical  writers  are  responsible  for  many  of  them,  and  Augustine 
uses  them  liberally.  The  following  occur  in  the  Letters : 

anathemare  (from  avaOe^m :  form  used  by  Augustine  only)  55, 


104 


6;  141,  6;  157,  4;  175,  1,  14;  177,  7,  15;  186,  22,  32,  38; 
238,  4;  250,  1,  2.  (Cf.  anathemizare,  infra.) 
angariare  (from  ayyapia :  eccl.)  138,  9,  11;  139,  3.  (Hier.  in 
Matth.  4  ad  27,  32;  Vulg.  Matth.  5,  41;  Marc.  15,  21.) 
bacchari  (from  /Myyos:  class,  and  freq.)  17,  4. 
machinari  (from  class.)  194,  47. 

moechari  (from  fxo lyei'a,:  poet,  and  late)  55,  22;  262,  1.  (Cat. 
94,  1;  Hor.  S.  1,  2,  49;  Mart.  6,  91,  2;  Ynlg.  Exod.  20, 
14;  Jerem.  3,  8;  Matth.  5,  27,  etc.) 
subsannare  (from  ad  was:  eccl.)  217,  2.  (Tert.  adv.  Jud.  11; 
Hier.  Ep.  40,  2;  Ynlg.  4  Eeg.  19,  21;  2  Esdr.  2,  19; 
Psal.  2,  4;  Prov.  1,  26.) 

2.  Per 5 5  in  -izare. 

These  verbs  are  most  numerous  in  early  and  late  Latin.  Plautus 
has  a  number  of  them  and  African  Latin  abounds  in  them,  while 
the  ecclesiastical  vocabulary  seems  to  find  them  indispensable.  The 
following  is  a  complete  list  of  those  found  in  the  Letters  : 

anathemizare  (from  eccl.)  178,  3;  185,  4;  194,  7, 

8.  (Hier.  Ep.  75;  Hilar.  Cont.  Constant.  25;  Yulg.  1 
Macc.  5,  5;  Marc.  14,  71.  Cf.  anathemare,  supra.) 
baptizare  (from  /?a7rrt£eiv:  eccl.)  23,  4;  35,  4;  43,  21;  93,  10; 
106,  1;  140,  48;  193,  3  et  passim.  (Hier.  Ep.  38,  3; 
Yulg.  freq.  Judith  12,  7  to  Gal.  3,  27.) 
colaphizare  (from  KoXa^eiv :  eccl.)  95,  2;  130,  25;  140,  74; 
194,  21.  (Tert.  adv.  Marc.  5,  12;  Hier.  Ep.  108,  8; 
Hilar,  in  Ps.  118,  3;  Yulg.  2  Cor.  12,  7 ;  1  Petr.  2,  20.) 
dogmatizare  (from  SoypurL^eLv :  Aug.  only)  36,  29;  175,  6; 
187,  29. 

evangelizare  (from  evayyeX eccl.)  53,  1;  93,  23,  47,  52;  164, 
11;  243,  12.  (Hier.  in  Is.  11,  40,  12;  Interpr.  Iren. 
2,  32,  1;  Yulg.  freq.  Psa.  67,  12  to  Apoc.  14.  6.) 
exorcizare  (from  e|op/d£av :  eccl.)  194,  43,  46.  (Civ.  Dei  10,  22.) 
iudaizare  (from  lovSauos:  eccl.)  82,  4,  8,  10,  15,  22,  24;  93,  38; 

196,  2,  7,  16.  (Yulg.  Gal.  2,  14.) 
rebaptizare  (from  /Mttti&iv:  late)  23,  2,  5,  6,  8;  34,  2;  35,  2,  4; 

89,  4;  139,  2  et  passim.  (Cod.  Just.  1,  6,  2.) 
scandalizare  (from  aKav&aXl&Lv :  eccl.)  36,  17;  82,  16;  124,  2; 
194,  12;  217,  12  ;  262,  4,  7.  (Tert.  Yirg.  Yel.  3;  adv. 
Marc.  15,  18;  Hilar,  in  Ps.  118,  20;  Yulg.  Eccli.  1,  37; 
Malac.  2,  8;  Matth.  5,  29;  Marc.  4,  17  etc.) 


105 


thesaurizare  (from  dyvavpi&iv:  late)  157,  34,  35,  39;  185,  49; 
262,  8;  264,  1.  (Hilar,  in  Matth.  5,  7;  Salv.  adv.  Avar. 
1,  2;  Ynlg.  Tobiae  4,  10;  Psa.  38,  7;  Isai.  39,  6;  Matth. 
6,  19;  Rom.  2,  5  etc.) 

3.  Hybrids  from  Greek  Verbs. 

blasphemare  (from  (3Xa o-^/xeA:  eccl.)  43,  21,  22;  77,  1;  79;  85, 
2;  93,  9,  25,  26;  111,  2;  138,  14;  185,  19;  217,  6;  236, 
2;  262,  5.  (Tert.  adv.  Jnd.  13;  Prud.  Apoth.  415; 
Hilar,  in  Matth.  12,  15 ;  Yulg.  freq.  Levit.  24,  11  to 
Apoc.  16,  21.) 

prophetare  (from  <f>dva i:  eccl.)  49,  2;  102,  12,  15,  36,  37;  105, 
14;  137,  13;  140,  9;  187,  34;  199,  5,  20,  47.  (Tert. 
Anim.  47;  Res.  Carn.  28;  Hilar,  in  Ps.  6;  Vulg.  freq. 
Hum.  11,  25  to  Apoc.  11,  3.) 

propinare  (from  TrpoTrimv:  mostly  p.  c.)  26,  6;  108,  6;  264,  3. 
(Capitol.  M.  Aurel.  15;  Yulg.  Isai.  27,  3;  Jerem.  25,  15, 
27 ;  Amos  2,  12.) 

psallere  (from  ifdWeiv  =  sing  psalms:  eccl.)  29,  11.  (Hier.  Ep. 
107,  10;  Yulg.  freq.  Judic.  5,  3  to  Jacob  3,  15.) 

4.  Hybrid  Compounds. 

These  are  usually  nouns  or  adjectives  formed  of  a  Greek  noun 
and  a  Latin  prefix  or  suffix.  The  majority  of  them  are  ecclesi¬ 
astical  terms. 

apothecarius  (aTrobrjKr)  -(-  arius:  late)  185,  15.  (Dig.  12,  58,  12.) 
clericatus  (kAt/pwcos  atus :  eccl.)  35,  2.  (Hier.  Ep.  60,  10; 
125,  8.) 

coapostolus  (from  con^-  a7rooroAos :  eccl.)  82,  7.  (Cass.  Complex. 

ad  2  Petr.  10;  Auctor  Hist.  Datian.  3.) 

COepisCOpatuS  (from  COn  +  Ittlctkottos  -f-  atus  :  a7ra$  Xeyopcevov) 
31,  4. 

coepiscopus  (from  con  +  Itt'mjkotvos  :  eccl.)  137,  21;  139,  1;  141, 
1;  143,  1,  4;  170,  10;  200,  1;  202A,  13;  206;  224,  1  et 
passim.  (Hier.  adv.  Lucif.  9;  Sid.  Ep.  4,  25.) 
conclericus  (from  con  +  :  eccl.)  88,  6;  122,  sal.  (Jul. 

Epit.  Nov.  c.  115,  475.) 

condiaconus  (from  con  -f-  SkIkovos  :  eccl.)  101,  4;  110,  1;  149,  1; 
173,  sal.;  192,  sal.;  222,  sal.;  243,  sal.;  249,  sal.  .  (Eulg. 
Ep.  14.) 

conpresbyter  (from  con  -f-  7rpeo-/h'repos :  eccl.)  35,  2;  36,  sal.;  48, 


106 


sal.;  74,  sal.;  114;  134,  2;  149,  1,  34;  170;  176,  4;  194, 
sal.;  200.  (Cyp.  Ep.  18,  1;  Hier.  in  Ep.  ad  Tit.) 
daemonicola  (from  Saifjnov  +  cola :  Aug.  only)  69,  1;  231,  4. 
episcopalis  (from  €7rto-K07ro?  -|-  alis :  eccl.)  Cf.  adjectives  in 
- alls ,  p.  51. 

leprosus  (from  AeVpa  +  osus :  late).  (Cf.  adjectives  in  - osus , 
p.  64. 

praeputium  (from  prae  +  ttouOlov  :  class,  but  rare)  82,  15,  26, 
27;  149,  22,  26;  196,  3.  (Juv.  6,  238;  Sen.  Apoc.  8,  1; 
Yulg.  freq.  Gen.  17,  11  to  Colos.  3,  11.) 
subdiaconus  (from  sub  +  Sia/covo*? :  eccl.)  35,  2;  53,  4;  63,  1; 
105,  3;  106  ;  108,  1;  222,  3;  236,  1,  3.  (Isid.  7,  12,  23; 
Cod.  Just.  1,  3,  6.) 

thelodives  (from  OeXio  +  dives :  av Xeyo^evov)  149,  27. 
thelohumilis  (from  fle'Aw  -f-  humilis :  aira£  Xey o/xevov)  149,  27. 
thelosapiens  (from  0eXw  +  sapiens :  a7ra£  Aey o/xevov)  149,  27. 

5.  Hybrids  from  Hebrew  Words. 

Davidicus  (late)  101,  4.  (Sedul.  Car.  4,  42;  Cass.  Yar.  2,  20.) 
Hebraicus  (eccl.)  102,  15.  (Alcim.  Avit.  5,  544;  Lact.  4,  7.) 
Israeliticus  (eccl.)  102,  11.  (Civ.  Dei,  15,  20.) 
paschalis  (eccl.)  36,  30;  51,  4,  etc.  Cf.  adjectives  in  -alis,  p.  52. 


CHAPTER  III. 


Foreign  Loan-Words. 

At  all  periods  of  the  Latin  language,  we  may  discover  non-Latin 
words  forming  part  of  the  ordinary  vocabulary.  These  may  be 
really  necessary  additions,  such  as  technical  terms,  or  proper 
names,  or  they  may  be  the  affectation  of  an  author  desirous  of 
showing  his  reverence  for  and  acquaintance  with  another  literary 
medium  beside  his  own,  or  finally  they  may  be  an  intentional 
humorous  exaggeration  of  a  popular  tendency,  designed  to  produce 
a  burlesque  effect. 

By  far  the  greatest  number  of  foreign  loan-words  were  Greek. 
Early  writers  showed  great  activity  in  this  direction — Plautus, 
Terence  and  Yarro  borrowed  freely  and  unscrupulously,  as  did  also 
Lucilius  and  other  writers  whose  works  survive  only  in  fragments. 
The  age  of  classicism,  on  the  other  hand,  regarded  this  admission 
of  an  alien  element  into  Latin  as  a  defect  to  be  avoided  by  every 
possible  means,  preferring  to  invent  new  Latin  words  or  to  use 
inconvenient  phrases  of  description.  During  this  period,  borrow¬ 
ing  was  therefore  conducted  with  caution  and  the  words  adopted 
were  usually  spelled 1  in  accordance  with  Roman  phonetics. 
Whether  this  was  done  as  an  unconscious  expression  of  that  Roman 
arrogance  which  tried  to  Romanize  everything  it  touched,  or 
whether  it  was  necessary  thus  to  disarm  a  real  prejudice  against 
Greek  words  by  presenting  them  in  Latin  dress,  or  whether  finally 
it  was  merely  a  concession  to  Roman  vocal  chords,  it  would  be 
difficult  to  say.  Cicero 2  and  Horace  3  inveighed  vigorously  against 
this  practice  of  borrowing,  but  it  is  hardly  possible  to  take  Cicero 
seriously,  when  we  consider  the  astonishing  number  of  Greek  words 
which  appear  in  his  Letters.  Other  writers,  especially  those  on 
philosophical  and  technical  subjects,  seem  to  have  had  no  misgiv¬ 
ings  in  appropriating  Greek  words  and  we  know  that  their  readers 
must  have  understood  them  as  Greek  was  included  in  the  course  of 
studies  of  the  young  Roman.4 

In  the  sermo  plebeius  there  were  no  scruples,  literary  or  other¬ 
wise,  to  prevent  the  liveliest  traffic  in  Greek  loan-words,  and  when, 


3  Goelzer  ( 1 ) ,  p.  221. 

2  Off.  1,  3;  Tusc.  1,  15. 


8  Sat.  1,  10,  20. 

4  Inst.  Or.  1,  1,  12. 


107 


108 


after  the  Second  Pnnic  war,  the  Roman  armies  returned  from  their 
long  campaigning  in  Magna  Graecia,  and  Greek  prisoners  of  war 
became  the  slaves  and  schoolmasters  of  their  Roman  conquerors, 
the  use  of  Greek  words  in  everyday  Latin  was  inevitable.  As  we 
might  expect  from  the  predominance  of  the  plebeian  element  in  it, 
the  African  Latin  is  rich  in  Greek  words. 

With  the  extension  of  the  Roman  empire  the  literary  attitude 
of  the  classical  age  underwent  a  change — it  had  probably  not  been 
a  very  sincere  one  in  any  case — and  just  as  throngs  of  foreigners 
were  admitted  to  Roman  citizenship,  so  numbers  of  foreign  words, 
especially  Greek  words  were  freely  incorporated  into  the  Roman 
literary  tongue  and  bade  fair  eventually  to  displace  native  terms. 
Petronius,  for  instance,  has  such  an  abundance  of  them,  that  his 
language  at  times  appears  hardly  to  be  Latin  at  all;  Pliny  and 
Celsus 5  found  Greek  words  most  convenient  for  scientific  purposes, 
and  the  ecclesiastical  writers  would  have  been  seriously  handi¬ 
capped  by  the  concrete  propensity  of  Latin,  if  the  resources  of 
Greek  had  not  been  open  to  them. 

In  the  Letters  of  Augustine  there  are  three  foreign  elements: 
Greek,  Hebrew  and  Punic.  The  Greek  words  are  largely  ecclesi¬ 
astical  with  a  few  rhetorical  terms;  the  Hebrew  and  Punic  loan¬ 
words  are  largely  proper  names.  Each  of  these  groups  will  be 
treated  separately.  A  complete  list  of  the  Greek  words  in  the 
Letters  (excepting  those  quoted  in  the  original  tongue)  follows: 

1.  Greek  Words. 

a)  Nouns. 

absida  (aif/U:  late)  23,  3.  (Paulin.  Ep.  12;  Isid.  Orig.  15,  8.) 

absis  (axj/U:  mostly  late)  125,  2;  126,  1.  (Plin.  Ep.  2,  17;  Isid. 
Orig.  15,  18.) 

acolithus  (aKoXovdos:  eccl.)  191,  1;  193,  1;  194,  1.  (Isid.  Orig. 
12,  2,  3;  Cvp.  Ep.  28,  55;  Hier.  Ep.  52,  5.) 

adytum  ( aSvrov :  class.)  10,  3.  (Caes.  B.  G.  3,  105;  Yerg.  A. 
2,  297;  Hor.  C.  1,  16,  8.) 

aenigma  (awy/m:  class.)  27,  3,  4;  55,  5;'  92,  4,  7;  140,  66. 
(Cic.  de  Or.  3,  42;  Quint.  8,  6,  52;  Juv.  8,  50;  Arn.  3, 
p.  109 ;  Vulg.  3  Reg.  10,  1 ;  Num.  12,  8 ;  1  Cor.  13,  12 ; 
Hier.  Ep.  70,  2.) 


6  Goelzer  ( 1 ) ,  p.  223. 


109 


agon  (aycov:  class.)  140,  33;  147,  19.  (Plin.  Ep.  4,  22;  Suet. 

Ner.  22;  Vulg.  2  Macc.  3,  21;  1  Cor.  9,  25;  2  Tim.  2,  5.) 
alapa  (KoXa<f>o<s:  poet)  29,  6.  (Phaedr.  5,  3;  Juv.  8,  193;  Mart. 

5,  61,  11;  Vulg.  Marc.  14,  65;  Joan.  18,  22.) 
allegoria  (dXXrjyopta:  p.  a.)  93,  24;  140,  47.  (Quint.  8,  6,  14; 

Arn.  5,  p.  186;  Vulg.  Gal.  4,  24.) 
alogia  (aAoyta :  rare)  36,  9,  11,  12,  19.  (Sen.  Mort.  Claud.  7.) 
amurca  (dl uopyrj:  class.)  78,  9.  (Cato  R.  R.  91;  Yarro  R.  R.  1, 
64;  Col.  12,  50,  5;  Yerg.  G.  3,  448;  Plin.  15,  8,  8.) 
amomum  (dp/xoi/:  class.)  137,  12.  (Yerg.  E.  4,  25;  3,  89;  Ov. 

P.  1,  9,  52;  Mart.  5,  65;  Pers.  3,  104;  Plin.  12,  13,  2S.) 
anathema  ( dvaOepxx  <C  avd6r][xa:  eccl.)  53,  1;  93,  23;  175,  6;  186, 
32;  194,  1;  250,  1,  3.  (Tert.  adv.  Haer.  6;  Hier.  Ep. 
82,  3 ;  Yulg.  Num.  21,  3 ;  Deut.  7,  26 ;  Josue  6,  17 ;  Judic. 
1,  17;  Rom.  9,  3,  etc.) 

angelus  ( dyyeAos  =  angel :  eccl.)  23,  4  to  257,  9,  passim.  (Tert. 

Hier.  etc.  freq. ;  Yulg.  freq.  Gen.  16,  7  to  Apoc.  22,  16.) 
anthropomorphus  (dv6po)7ro/xop4>o<;:  eccl.)  148,  13.  (Cass.  Col- 
lat.  2.) 

antichristus  (dvrixp^ro^:  eccl.)  199,  11,  30.  (Yery  frequent  in 
Fathers;  Yulg.  1  Joan.  2,  18;  4,  3;  2  Joan.  7.) 
apocalypsis  (dTroKaXvif/is :  eccl.)  43,  22;  55,  10;  78,  9;  93,  30; 
95,  8;  187,  38;  193,  5.  (Tert.  adv.  Marc.  4,  5;  Yulg. 
1  Cor.  14,  26;  Apoc.  1,  1.) 

apophoretum  (ctTroc^dpT/ro? :  in  sing,  twice  only)  150.  (Paulin. 
Ep.  5.  In  plu.  Suet.  Yesp.  19 ;  Cal.  55 ;  Ambros.  Exh. 
Yirg.  1.) 

apostasia  (dnocrrama :  eccl.)  194,  42.  (Salv.  Gub.  Dei  6,  p.  128.) 
apostata  (a^oo-rcln/s :  eccl.)  93,  12;  105,  9,  10;  149,  22;  217,  10; 
238,  6.  (Tert.  adv.  Marc.  5,  11;  Sedul.  5,  138;  Cod.  Th. 
16,  7,  1;  Yulg.  Job  34,  18;  Prov.  6,  12.) 
apostolus  ( d.7rd<TToAo<» :  mostly  eccl.)  22,  2,  3  to  238,  15  passim. 
(Tert.  Praescr.  adv.  Haer.  20;  Prud.  Ham.  508;  Yulg. 
freq.  in  N.  T.  Matth.  10,  2  to  Apoc.  21,  14.) 
apotheca  ( dTroOrjKr) :  class.)  78,  9.  (Cic.  Phil.  2,  27;  Hor.  S.  2, 
5,  7;  Plin.  14,  14,  16;  Arn.  7,  p.  236;  Vulg.  1  Par.  27, 
28;  2  Par.  32,  28;  Isai.  39,  2.) 

archangelus  (dpxayyeXos :  eccl.)  140,  78.  (Hier.  Ruf.  1,  6;  Tert. 

adv.  Yal.  19;  Yulg.  1  Thess.  4,  15;  Judae  9.) 
archiatrus  (dpxtarpos :  late)  41,  2;  227.  (Cod.  Th.  12,  13.) 
archivum  (dpyetov :  p.  c.  )  43,  25;  129,  4.  (Dig.  4,  19,  9;  Tert. 
Apol.  19;  adv.  Marc.  4,  7.) 


110 


Asiarcha  (’ AaUpxos :  late)  29,  12.  (Cod.  Th.  15,  9,  2.) 
asteriscus  (dcn-e/no-Kos :  late)  70,  3.  (Isid.  Orig.  1,  20,  2;  Hier. 
in  Ruf.  2,  8.) 

astrologns  (do-rpoAoyos :  class.)  199,  34.  (Yarro  R.  R.  2,  1,  7; 

Cic.  Div.  2,  42,  87;  Juv.  6,  554;  Suet.  Her.  36.) 
athleta  (aOXrjT^:  class.)  137,  12.  (Plin.  7,  20,  19;  Cic.  Sen. 
9,  27;  Nep.  Epam.  2,  4.) 

atomus  (dro/xos :  class.)  3,  2;  118,  18,  28,  30;  190,  15;  205,  14. 
(Cic.  Fin.  1,  6,  17;  Tnsc.  1,  18,  42;  Yitruv.  2,  2;  Fact, 
de  Ira  Dei  10;  Tert.  Res  Car.  42,  51.) 
azyma  (d£v/xo<?:  eccl.)  196,  3.  (Yulg.  freq.  Gen.  19,  3  to  1  Cor. 
5,  8.) 

baptisma  (/MTrrioywx:  eccl.)  43,  22;  51,  4;  87,  9;  105,  12;  190, 
23,  24;  194,  32,  44,  45;  250,  2;  250A.  (Prud.  Psych. 
103;  Tert.  Bapt.  8;  Yulg.  Marc.  7,  4;  Act.  1,  22;  Ephes. 
4,  5;  Hebr.  6,  3 ;  1  Petr.  3,  21.) 
baptismus  (a  parallel  form  more  frequent  than  baptisma) 
or 

baptismum  (eccl.)  23,  4;  44,  10;  51,  4;  55,  5 ;  88,  9 ;  166,  10  et 
passim.  (Cod.  Th.  16,  6,  1;  Tert.  Bapt.  15;  Hilar.  Trin. 
11,  1;  Vulg.  2  Esdr.  4,  23;  Matth.  3,  7;  Marc.  11,  30  ; 
Luc.  3,  3;  Act.  10,  17,  etc.) 

barathrum  (y SapaOpov :  poet.)  82,  18.  (Plaut.  Rud.  2,  7;  Lucr. 
3,  966;  Cat.  68,  108;  Yerg.  A.  3,  421;  Yal.  FI.  2,  86; 
Yulg.  Judic.  5,  15.) 

basis  (/3acns :  class.)  3,  2.  (Cic.  Yerr.  2,  2;  Yitr.  10,  6;  Ov.  P. 
3,  2,  52;  Phaedr.  2;  Plin.  17,  25,  38;  Suet.  Yesp.  23; 
Yulg.  freq.  Exod.  26,  19  to  Act.  3,  7.) 
basilica  (/LunAyo;  =  church :  eccl.)  29,  6;  93,  50; 232,  2.  (Sulp. 
Sev.  Hist.  Sacr.  2,  33.) 

bibliotheca  (/h/^Aio^/o? :  class.)  231,  7.  (Cic.  Fam.  7,  28,  2;  Isid. 
Orig.  15,  5,  5 ;  Ov.  Tr.  3,  1,  60 ;  Suet.  Aug.  29 ;  Dio.  53 ; 
Yulg.  1  Esdr.  5,  17,  6;  2  Macc.  2,  13.) 
blasphemia  ( ^Aao-^/xia :  eccl.)  36,  18;  55,  6;  166,  7;  185,  8. 

(Hier.  Ep.  62,  2;  Yulg.  freq.  4  Reg.  19,  3  to  Apoc.  17,  3.) 
byssus  (/3v<t(jos:  late)  157,  28;  259,  5.  (App.  M.  11,  p.  258; 

Mart.  Cap.  2,  114;  Yulg.  freq.  Exod.  25,  4  to  Apoc. 

18,  16.) 

camelus  ( Kd^Ao? :  class.)  137,  8.  (Yarro  L.  L.  5;  Cic.  1ST.  D. 

2,  47,  122;  Liv.  37,  40,  12;  Hor.  Ep.  2,  1,  195;  Yulg. 

freq.  Gen.  12,  16  to  Luc.  33,  4.) 


Ill 


camiims  (Kapuvos:  class.)  102,  32.  (Ov.  Met.  7,  106;  Pers.  5,  10; 
Plin.  33,  4,  21;  Verg.  A.  3,  580;  Hor.  S.  2,  3,  321;  Vulg. 
Exod.  9,  8;  Prov.  17,  3;  Dan.  3,  17;  Matth.  13,  42,  etc.) 
canon  (Kavw=  canon  of  Scripture:  eccl.)  64,  3;  93,  35;  237, 

4,  5,  6,  7,  8,  9.  (Hier.  Ep.  82,  3;  Isid.  Orig.  6,  15.) 
catechumenus  (KaTrjxovpLevos :  eccl.)  35,  4;  36,  26;  126,  5;  151,  5; 

217,  3;  250,  3;  259,  3.  (Tert.  Praescr.  41;  Hier.  Ep.  69, 
2;  Ambros.  Ep.  34.) 

cathedra  (j<a6e§pa  =  bishop’s  office:  eccl.)  23,  3;  43,  7,  8;  55,  3; 
105,  16;  118,  9;  128,  3;  129,  5;  208,  2;  209,  7,  8.  (Sid. 
Ep.  7,  4 ;  Hier.  Ep.  117,  1 ;  Vulg.  =  chair :  1  Reg.  20,  25 ; 
Psa.  1,  1;  Matth.  21,  12.) 

character  (xaPaKTVP:  mostly  p.  a.  in  literal  sense)  88,  9;  98,  5; 
105,  1,  2;  108,  3;  173,  3;  185,  23.  (Col.  11,  2,  14;  Pal. 
Jan.  16;  Vulg.  Apoc.  13,  16;  14,  19.) 
charta  ( yapr t/?:  class.)  15,  1;  31,  2;  43,  25,  27,  29;  51,  3.  (Cic. 
Att.  5,  4,  4;  Lucr.  6,  112;  Plin.  13,  12,  23;  Vulg.  Tobiae 
7,  16 ;  2  Joan.  12.) 

chirographum  (xeLP°VPa(t)0v:  class.)  185,  15;  190,  23,  24.  (Cic. 
Earn.  2,  13,  3;  Quint.  9,  2,  73;  Suet.  Caes.  17;  Vulg. 
Tobiae  1,  17;  Colos.  2,  14.) 

choraula  ( yopauAr form  in  late  glossaries  only)  60,  1.  (Mart. 

5,  56,  9;  Juv.  6,  77;  Petr.  69,  5;  Sid.  Ep.  9,  13.) 
cimeterium  (al.  coemeterium — KOLprjTrjpLov :  eccl.)  122,  6.  (Hier. 

Vir.  Ill.  16;  Tert.  An.  51.) 

cithara  ( KtOdpa :  class.)  55,  12;  199,  17.  (Lucr.  2,  28;  Tib.  2,  3, 
12;  Verg.  A.  6,  120;  Hor.  C.  1,  15,  15;  Vulg.  freq.  Gen. 
4,  21  to  Apoc.  15,  2.) 

clericus  (kA^iko?:  eccl.)  34,  3;  35,  5;  36,  9;  43,  7;  44,  9;  60,  1; 
61,  1;  63,  4;  64,  3;  65,  1;  78,  4;  83,  6;  91,  8;  105,  3; 
129,  6;  133,  1;  134,  2;  139,  2;  153,  10;  185  passim; 
202A,  7 ;  213,  1 ;  228  passim ;  236,  1,  3.  (Hier.  Ep.  60, 10.) 
clerus  (/dG/pos:  eccl.)  60,  1;  78,  sal.;  213.  1.  (Tert.  Monog.  12; 
Prud.  <TT£cf).  4,  78;  Hier.  Ep.  69,  2;  Vulg.  Psal.  67,  14; 
1  Petr.  5,  3.) 

colaphus  (koAcu/hk  :  class.)  118,  3.  (Plant.  Pers.  5,  2,  65;  Quint. 

6,  3,  83 ;  Ter.  Ad.  2,  1 ;  Vulg.  Matth.  26,  27 ;  Marc.  14, 
65;  1  Cor.  4,  11.) 

cothurnus  (Koflopvo?  =  majesty :  late)  187,  21.  (Amm.  21,  16,  1.) 
daemon  (Stu/xw  =  evil  spirit:  eccl.)  78,  3;  98,  2,  4;  108,  18,  20, 
32;  105,  15;  125,  3;  137,  12,  16;  138,  18;  164,  2;  166, 


112 


16;  169,  11;  184A,  5;  185,  12;  245,  2.  (Lact.  2,  14; 
Tert.  Apcl.  22;  Hier.  Ep.  130,  16;  Vulg.  Levit.  17,  7; 
Matth.  2,  19;  Jacob  2,  19.) 

daemonium  ( Scujmonov  =  evil  spirit:  p.  c.)  17,  1;  47,  2,  3,  4;  55, 
34;  82,  17;  91,  5;  98,  1;  187,  36;  194,  11.  (App.  Mag. 
p.  315,  10;  Tert.  Apol.  21;  Hier.  in  Matth.  1,  ad  10,  28; 
Hilar,  in  Ps.  68,  11 ;  Vulg.  freq.  Deut.  32,  17  to  Apoc. 
18,  2.) 

decalogus  (SeKdAoyos:  eccl.)  55,  20,  22.  (Tert.  An.  37.) 
decas  (Sexds:  eccl.)  194,  16;  199,  16.  (Tert.  de  Praescr.  49; 

Mart.  Cap.  7,  734;  Hier.  in  Is.  7  ad  23,  14.) 
diabolus  (Sid/?oAo?:  eccl.)  23,  5;  26,  6;  36,  18;  43,  22,  etc.  pas¬ 
sim  to  262,  6.  (Tert.  An.  35;  adv.  Marc.  2,  10;  Panlin. 
26,  528;  Ynlg.  freq.  3  Pteg.  21,  13  to  Apoc.  20,  91.) 
diaconus  (Slolkovos :  eccl.)  21,  1 ;  22,  4 ;  23,  6 ;  43,  7 ;  53,  4 ;  71,  1 ; 
73,  8;  84,  1;  95,  9;  108,  19;  120,  9;  126,  4;  139,  2;  151, 
11;  164,  22;  177,  15;  185,  17.  (Tert.  Praescr.  3;  Cod. 
Just.  1,  3,  6 ;  Hier.  Ep.  146,  2 ;  Vnlg.  Philip.  1,  1 ;  1 
Tim.  3,  8.) 

diadema  (SidSy/ua:  class.)  232,  3.  (Cic.  Phil.  2,  34;  Quint.  9,  3, 
61 ;  Hor.  C.  2,  2,  21 ;  Juv.  8,  259 ;  Vulg.  freq.  2  Reg.  1, 
10  to  Apoc.  19,  12.) 

dialogus  (dtdAoyo? :  class.)  17,  3;  118,  2,  3;  137,  1;  220A,  3. 
(Cic.  Or.  44;  Quint.  5,  14,  27.) 

didrachma  (SiSpdy/Ao v:  eccl.)  83,  5.  (Tert.  Praescr.  11;  Vulg.  2 
Macc.  4,  19;  Matth.  17,  23.) 

dioecesis  (Siobc^o-is  =  bishop’s  jurisdiction:  eccl.)  133,  3;  139,  1; 
222,  3.  (Sid.  Ep.  7,  6.) 

dogma  ( Soy  [ml  :  class.)  40,  8;  102,  14;  118,  10,  27;  157,  29;  188, 
2;  191,  2;  194,  2;  237,  3.  (Cic.  Ac.  2,  43,  133;  Mart.  1, 
9  ;  Juv.  13,  121;  Hier.  adv.  Jovin.  1,  42;  Vulg.  Esth.  4, 
3;  Job  13,  4;  Act.  16,  4.) 

ecclesia  (eV/cA^o-ta  =  church :  eccl.)  10,  2;  17,  5;  21,  3,  5,  6,  etc. 
passim.  (Amm.  21,  2;  Hier.  Ep.  123,  6;  Vulg.  freq. 
Hum.  19,  20  to  Apoc.  22,  16.) 

ecclesiastes  ( ecKArymao-Tr/? :  eccl.)  143,  8;  166,  26;  190,  17.  (Tert. 

Monog.  3;  Isid.  Orig.  6,  2,  19;  Vulg.  Eccle.  1,  1 ;  2,  12.) 
eleemosyna  (eAe^oWny :  eccl.)  36,  9;  39,  9;  48,  3;  157,  3;  159, 
3;  180,  24;  187,  36;  220,  11;  262,  5,  6,  7,  8.  (Tert.  Pat. 

7  ;  Hier.  Ep.  52,  9;  Vulg.  Tohiae,  2,  16;  Eccli.  3,  15; 
Dan.  4,  24;  Matth.  6,  2;  Luc.  11,  41;  Act.  3,  2,  etc.) 


113 


episcopus  (iTTLo-Koiros  —  bishop :  eccl.)  21,  1;  22,  4;  23,  1,  8;  27, 
5;  28,  1,  et  passim.  (Amm.  15,  7,  7;  Vulg.  2  Esdr.  11, 
22;  Act.  20,  28;  Philip.  1,  1;  1  Tim.  3,  2.) 
epitaphium  (eirLTa<l>iov :  rare)  40,  2.  (Inscr.  Orelli  1022,  4518; 
Cic.  Tusc.  5,  12.) 

eremus  ( eprjuo ?:  late)  55,  30;  205,  2.  (Cod.  Just.  11,  57,  4; 
Tert.  Idol.  5;  Hier.  Ep.  17,  3;  Sulp.  Sev.  Dial.  1,  15; 
Vulg.  Deut.  1,  19 ;  1  Par.  59 ;  Psal.  77,  15 ;  Sap.  18,  20 ; 
Eccli.  6,  3;  Jerem.  52,  7.) 

eucharistia  (tvxapuo-TLa :  eccl.)  44,  10;  54,  47;  98,  7.  (Tert.  adv. 

Haer.  47;  Hier.  Ep.  71,  6;  Cyp.  Ep.  10.) 
eulogia  ( ivXoyla :  eccl.)  36,  19.  (Ambros.  Distich.  6;  Gennad. 
42;  Alcim.  Avit.  Ep.  65.) 

evangelista  (emyyeAio-T?;?:  eccl.)  36,  30;  55,  2;  138,  12;  149,  11; 
199,  17,  28;  242,  2;  265,  5.  (Prud.  Cath.  677;  Hier.  Ep. 
57,  7;  Vulg.  Isai.  41,  27;  Act.  21,  8;  Ephes.  4,  11;  2 
Tim.  4,  5.) 

exochas  (e^oxcG:  aira £  Aey o/xevov)  38. 

evangelium  (euayy€Aiov  =  gospel :  eccl.)  very  freq.  29,  2  to  268,  1. 

(Vulg.  freq.  Matth.  4,  23  to  Apoc.  14,  6.) 
exhedra  (i£e$pa :  class.)  29,  8.  (Cic.  de  Or.  3,  5;  Vitr.  5,  11,  12; 
Quint.  10,  1,  89 ;  Dig.  9,  3,  5 ;  Vulg.  4  Reg.  23,  11 ;  1  Par. 
9,  26;  Jerem.  35,  2.) 

exodus  (e£o8o5 :  eccl.)  55,  30.  (Tert.  adv.  Jud.  11.) 
extasis  (eKo-racr t? :  eccl.)  80,  3;  147,  31,  47.  (Serv.  ad  Verg.  A. 
1,  343 ;  Hier.  in  Is.  pr. ;  Tert.  Anim.  45 ;  Vulg.  Psa.  30, 
1;  Act.  3,  10.) 

genesis  (ycmm:  class.)  55,  17,  18;  143,  4;  166,  11;  190,  18; 

205,  9.  (Plin.  36,  5,  4;  Juv.  6,  579;  Suet.  Vesp.  14.) 
gymnasium  (yv/xvaaiov:  class.)  118,  9,  21.  (Plant.  Am.  4,  1,  3; 
Cic.  Tusc.  2,  15,  151;  Ov.  H.  16,  15,  1;  Cels.  5,  11 ;  Plin. 
Ep.  10,  40,  12;  Vulg.  1  Macc.  1,  15;  2  Macc.  4,  9.) 
gyrus  (yi'pos:  poet.)  185,  15.  (Verg.  G.  3,  115;  Tib.  4,  1,  93; 
Manil.  5,  74;  Ov.  A.  A.  3,  384;  Vulg.  freq.  Exod.  28,  32 
to  1  Macc.  13,  10.) 

haeresis  (<upc<m:  eccl.  =  heresy)  23,  4;  29,  21 ;  44,  6  ;  82,  16 ;  93, 
18,  48;  137,  16;  176,  2;  178,  1;  190,  22;  202A,  14;  220, 
4;  222,  2;  232,  3;  236,  2;  237,  3.  (Tert.  adv.  Haer.  1; 
Sid.  Ep.  7,  6 ;  Lact.  4,  30,  2 ;  Prud.  Psych.  710 ;  Hier.  in 
Titum  ad  3,  10;  Vulg.  Act.  5,  17;  1  Cor.  11,  19.) 
haeresiarcha  (  atpecndpxrjs eccl.)  237,  2.  (Sid.  Ep.  7,  6.) 

gw 


114 


haeresiota  (cupecrttoT^s :  127 ra£  Aey ojxevov)  40,  9. 
haereticus  (aiperiKos:  eccl.)  freq.  from  7,  4  to  251.  (Tert.  adv. 
Haer.  41;  Yulg.  Tit.  3,  10.) 

hebdomas  (efi8oftd<s:  rare)  36,  9,  20,  27;  54,  6;  55,  9;  195,  5; 
199,  16,  20,  21,  33.  (Hier.  Ep.  53,  2;  Isid.  de  Nat.  11. 
3;  Gell.  3,  10,  1;  Vulg.  Gen.  29,  27;  Exod.  34,  22;  Dan. 
10,  3,  etc.) 

hemisphaerium  (rypxo<£<hpioi/:  class.)  55,  7.  (Varro  E.  R.  3,  5, 
17;  Hyg.  Astr.  4,  13;  Mela  1,  1,  2;  Mart.  Cap.  6,  602; 
Vitr.  5,  10,  5 ;  Hier.  Ep.  64,  19 ;  Serv.  ad  Verg.  G.  1,  100.) 
heros  (epw?:  class.)  40,  7.  (Die.  de  Or.  2,  47,  194;  Verg.  E. 
4,  16,  etc.) 

historia  (taropta:  class.)  22,  1,  3.  (Cic.  de  Or.  2,  9,  36;  Gell.  5, 
18 ;  Plin.  Ep.  5,  8 ;  Vnlg.  1  Esdr.  4,  15 ;  Esth.  2,  23 ; 
2  Macc.  2,  25.) 

holocaustum  (oXokclvo-tov  :  eccl.)  47,  3.  (Prnd.  Apoth.  537; 
Psych.  784;  Hier.  Ep.  64;  Yulg.  very  freq.  Gen.  8,  20 
to  2  Macc.  2.) 

homilia  (opuXia:  eccl.)  224/2.  (Isid.  Orig.  6,  8;  Hier.  Ep.  71,  2.) 
hymnus  (v/xros:  eccl.)  29,  11;  36,  6;  55,  34;  159,  3,  4;  211,  7; 
227;  237,  2,  4,  5,  6,  7.  (Prud.  Cath.  37;  Pact.  4,  8; 
Ambros.  Expos,  in  Psa.  118,  prol.  3;  Yulg.  3  Reg.  8,  28; 
1  Par.  16,  36;  1  Esdr.  3,  11;  Judith  16,  15,  etc.) 
hyperbole  (v-n-epftoXy :  class.)  149,  10.  (Quint.  8,  6,  67;  Sen. 
Ben.  7,  23.) 

hypocrisis  (EroKpww:  eccl.)  2,  7;  22,  7;  138,  13.  (Hier.  adv. 

Rufin.  3,  35 ;  Vulg.  Matth.  28, 28 ;  Luc.  12, 1 ;  1  Tim.  4,  2.) 
idiota  (iSiwrys:  class.)  137,  12.  (Cic.  Verr.  2,  4,  2;  Quint.  8,  3, 
22  ;  Vulg.  Act.  4,  13 ;  1  Cor.  14,  16.) 
idolatres6  (elSoXo/Xarpy^:  eccl.)  167,  3.  (Hier.  Ep.  21,  13;  Tert. 

Idol.  1;  Apol.  24;  Yulg.  1  Cor.  10,  7;  Apoc.  21,  8.) 
idolatria 6  (dUoAarpa'a:  eccl.)  51,  1;  82,  8,  12,  15;  120,  7; 
173A.  (Tert.  Idol.  1;  Apol.  24;  Vulg.  1  Reg.  15,  23; 
Act.  17,  16.) 

idolium  ( ecScoXdov :  eccl.)  47,  6.  (Tert.  Cor.  Mil.  10;  Hier.  Ep. 
21,  13;  Prud.  Apoth.  186;  Symm.  1,  612;  Yulg.  1  Cor. 
8,  10.) 

idolum  (ciSa)Xov  =  idol :  eccl.)  29,  4,  9  ;  36,  15;  43,  23,  24;  47, 

Tn  these  two  words  the  syncopated  form  for  idololatria  and  idolo- 
latres  is  preferred  by  Goldbacher. 


115 


3,  4;  51,  1;  87,  2;  97,  2;  98,  3;  102,  18;  105,  11;  120,  7; 
173,  5;  173A;  185,  8,  12,  17,  19,  41 ;  232,  1,  7.  (Tert. 
Idol.  1 ;  Lact.  Mort.  Per.  2,  6 ;  Sedul.  5,  146 ;  Hier.  adv. 
Vigil.  7;  Vulg.  freq.  Gen.  31,  19  to  Apoc.  22,  15.) 
idolothytus  (etiwX oOvtos:  eccl.)  47,  4,  6.  (Tert.  Idol.  13;  Spect. 

13;  Vulg.  1  Cor.  8,  7;  Apoc.  2,  20.) 
lampas  (Xa^ d?:  mostly  poet.)  140,  77,  78,  84.  (Plaut.  Men. 
5,  2,  80 ;  Lucr.  2,  25 ;  Att.  ap.  Cic.  N.  D.  3,  16,  41 ;  Juv. 
3,  288;  Vnlg.  Gen.  15,  17;  Exod.  20,  18;  Cant.  8,  6; 
Matth.  25,  1,  etc.) 

latria  (Aarpeia:  eccl.)  170,  2,  3;  173A.  (Cass,  de  Amic.  36.) 
lyra  (A vpa:  class.)  199,  37.  (Hor.  C.  1,  10,  6;  Ov.  H.  3,  118; 
Stat.  Th.  445 ;  Vnlg.  2  Reg.  6,  5 ;  3  Reg.  10,  12 ;  1  Par. 
15,  16;  Isai.  5,  12;  Amos  5,  23.) 
machina  (fxrjxavr]:  class.)  194,  47.  (Lucr.  5,  96;  Cic.  Verr.  2,  1, 
55;  Hor.  Ep.  2,  2,  73;  Quint.  11,  1,  44;  Vulg.  Deut.  20, 
20;  2  Par.  26,  15;  Esth.  16,  13.) 
magus  (/Myo?:  class.)  36,  21;  55,  29;  102,  32;  137,  13;  143,  1. 
(Cic.  Div.  1,  23,  46;  Juv.  3,  77;  App.  Hog.  1,  3,  p. 
186;  Vulg.  Levit.  19,  31;  Dan.  1,  20;  Act.  8,  9,  etc.) 
martyr  ( ixaprvp :  eccl.)  22,  3,  6;  29,  9;  76,  3,  43;  78,  3;  89,  1; 
93,  9;  105,  5;  138,  12;  139,  2;  140,  27;  166,  18;  185,  12; 
212;  215,  3;  217,  22;  237,  3,  15.  (Prud.  Cath.  12,  125; 
Tert.  Anim.  55;  Hier.  Ep.  46,  8;  Vulg.  Apoc.  17,  6.) 
martyrium  ( paprvpLov :  eccl.)  108,  9;  157,  36;  228,  4.  (Tert. 
'Spect.  29;  Greg.  M.  Dial.  3,  28;  Hier.  adv.  Jovin.  1; 
Ambros.  Off.  2,  28.) 

massa  (/M£a:  poet.)  186,  4,  12,  16,  18;  187,  33  ;  188,  7;  190,  9, 
10,  12,  24;  194,  4,  5,  14.  (Verg.  G.  1,  275;  Plin.  31,  7, 
39 ;  Ov.  M.  8,  666 ;  Juv.  6,  421 ;  Vulg.  4  Reg.  20,  7 ;  1 
Cor.  5,  6  ;  Galat.  5,  9.) 

melos  (geAo?:  class.)  101,  3.  (Cato  ap.  Non.  213,  17;  Cic.  N.  D. 
2,  35,  89;  Hor.  C.  3,  4,  2.) 

metaphora  (/ lera^opd :  p.  a.)  180,  3.  (Quint.  8,  6,  18;  Schol. 
Juv.  1,  169.) 

metrum  (fierpov:  p.  a.)  101,  4;  Quint.  9,  4,  46  ;  Gell.  4,  17,  9; 
Mart.  4,  6,  4.) 

moechus  (/whxos:  poet.)  93,  41.  (Plaut.  Mil.  3,  1,  180;  Ter. 
And.  2,  1,  16;  Hor.  C.  1,  25,  9;  Juv.  9,  25;  Vulg.  Levit. 
20,  10.) 

monaclius  (/xomyo?:  eccl.)  36,  9;  60,  1,  2;  78,  6;  126,  11;  220, 


116 


3;  262,  5,  6.  (Rut.  Nam.  1,  441;  Sid.  Ep.  5,  17;  Hier. 
22,  34.) 

monacha  (jmovaxy:  eccl.)  262,  9.  (Hier.  Ep.  39,  4.) 
monas  (jjlov as:  p.  c.)  3,  2.  (Macr.  Som.  Scip.  1,  6,  7 ;  Tert.  adv. 
Val.  37.) 

monasterium  ( fiovaxrTrjplov :  eccl.)  36,  8;  60,  1,  2;  64,  3;  65,  2; 
78,  9;  83,  4,  6;  111,  1;  125,  4,  5;  126,  8;  209,  3;  211,  4, 
5,  6.  (Hier.  Ep.  108,  28;  Sid.  Ep.  4,  25.) 
musica  (/xoim/d):  class.)  120,  5;  101,  4.  (Cic.  de  Or.  3,  33,  132; 

Quint.  1,  10,  9;  Yulg.  Eccli.  22,  6;  32,  5.) 
mysterium  ( pMar^piov :  class.)  137,  18;  140,  5,  21,  64,  70;  147, 
32.  (Cic.  N.  D.  2,  24,  62;  Tert.  Apol.  39;  Just.  5,  1,  1; 
Yulg.  freq.  Judith  2,  2  to  Apoc.  17,  5.) 
neomenia  (veo^n'a :  eccl.)  196,  3.  (Tert.  Idol.  14;  adv.  Marc.  1, 
20;  Hier.  Ep.  106,  86;  Yulg.  2  Par.  2,  4;  Judith  8,  6; 
Psa.  80,  4;  Isai.  1,  13.) 

neophytus  (i/eo^To? :  eccl.)  55,  32.  (Tert.  Praescr.  Haeret.  4; 

Hier.  Ep.  69,  9;  Inscr.  Orelli  2527;  Yulg.  1  Tim.  3,  6.) 
obeliscus  (6/?eAio-Kos  =  a  mark  in  books:  aira£  Aey o/xevov)  70,  3. 
obolus  (6/?oAos:  p.  a.)  40,  3.  (Yitr.  3,  1;  Cels.  5,  17;  Plin.  21, 
34,  109 ;  Yulg.  Exod.  30,  13 ;  Levit.  27,  25 ;  Num.  3,  47 ; 
Ezech.  45,  12.) 

organum  ( opyavov :  p.  a.)  9,  3;  137,  5;  148,  16.  (Col.  3,  13,  12; 
Yitr.  10,  1 ;  Quint.  1,  2,  30 ;  Yulg.  Gen.  4,  21 ;  2  Par. 
5,  13  ;  Sap.  19,  17.) 

paradisus7  (nOpaSeLaos  =  paradise :  eccl.)  36,  11,  12;  38,  12; 
147,  26  ;  157,  15;  164,  8;  187,  3,  5,  6,  9.  (Tert.  Apol. 
47;  Yulg.  Gen.  2,  8;  Cant.  4,  13;  Apoc.  2,  7,  etc.) 
paradoxum  (?r apd8o£ov:  late)  104,  15.  (Rufin.  Fig.  Sent.  34; 
Isid.  2,  21,  29.) 

paralysis  (7rapdAwis :  p.  a.)  227.  (Plin.  20,  3,  8;  Petron.  120; 
Yulg.  1  Macc.  9,  55.) 

parochia  8  (7rapoi/aa:  eccl.)  209,  2.  (Hier.  Ep.  51,  2;  Sid.  Ep.  7; 
Ep.  Leon.  52,  5.) 

patriarcha  ( Trarpidpx7^ :  eccl.)  93,  4;  164,  2,  6,  7;  189,  3  ;  194, 
41;  236,  1,  2.  (Tert.  Idol.  17;  Prud.  Psych.  534;  Paul. 
Nol.  Car.  24,  209 ;  Hier.  adv.  Rufin.  1,  13 ;  Yulg.  1  Par. 
8,  28  ;  Tobiae  6,  20;  Act  2,  29;  Hebr.  7,  4.) 


7  This  word  is  of  Persian  origin.  Cf.  Forcellini,  paradisus. 
6  Correct  form:  paroecia.  Cf.  Goeilzer  (1),  p.  214,  note. 


117 


Pentecostes  (ttcj m^oor^:  eccl.)  55,  28,  32;  36,  18;  199,  23;  262, 
2;  266,  2.  (Tert.  Idol.  14;  Hier.  Ep.  41,  3 ;  Vulg.  2  Macc. 
12,  32;  Act.  2,  1;  1  Cor.  16,  8.) 

petra  ( 7rerpa :  class.)  127,  7;,  194,  3;  204,  8.  (Sen.  Here.  Oet. 
804;  Plin.  10,  32,  48;  Curt.  7,  11,  1;  Vulg.  freq.  Exod. 

4,  25  to  Apoc.  6,  16.) 

phantasma  (c/jdvTao-ytta:  p.  a.)  92A;  102,  6;  120,  7;  140,  57;  147, 

47.  (Plin.  Ep.  7,  27,  1;  Tert.  adv.  Marc.  5,  7;  Hier.  Ep. 

48,  21;  Vulg.  Matth.  14,  26;  Marc.  6,  49.) 
phantasia  ( <jmvTaxria :  p.  a.)  7,  1,  4;  140,  54,  56;  166,  4;  169,  7. 

(Sen.  Suas.  2,  15;  Petron.  38;  Amm.  14,  11,  18;  Vulg. 
Eccli.  34,  6.) 

phiala  (c/ndA??:  poet.)  232,  4.  (Juv.  5,  37;  Mart.  8,  33,  2;  Vulg. 

freq.  Exod.  25,  29  to  Apoc.  21,  9.) 
philosophia  (duAocroc/na :  class.)  1,  3;  2,  1;  102,  13,  14;  149,  30; 
155,  9.  (Cic.  Off.  2,  2,  5;  Sen.  Ep.  89,  2;  Vulg.  Colos. 
2,  8.) 

philosophus  (d>iAdo-o(£os :  class.)  1,  1,  2;  3,  2;  82,  13;  101,  2; 
102,  14,  23;  104,  3  et  passim.  (Cic.  Or.  1,  49,  212; 
Macr.  S.  7,  1,  etc.;  Vulg.  Act.  17,  18.) 
platea  (7rA .arela:  class.)  17,  3,  50;  155,  10.  (Plaut.  Trin.  4,  1, 
21 ;  Ter.  And.  4,  5,  1 ;  Caes.  B.  C.  1,  27 ;  Hor.  Ep.  2,  2, 
71;  Vulg.  freq.  Gen.  10,  11  to  Apoc.  22,  2.) 
pompa  (^7rofX7nj :  class.)  22,  8;  88,  6;  130,  12;  262,  9.  (Cic.  Tusc. 

5,  32,  91;  Verg.  A.  5,  53;  Vulg.  Jerem.  47,  3.) 
presbyter  (7 r/oea/hrrepos :  eccl.)  23,  1;  29,  12;  31,  4;  34,  5;  43,  7; 

44,  9;  56,  1  et  passim  to  268,  3.  (Hier.  Ep.  146;  Tert. 
Bapt.  17;  Vulg.  1  Esdr.  6,  8;  Judith  6,  20;  Dan.  13,  28; 
1  Tim.  4,  14.) 

presbyterium  ( TrpecrfivTepLov :  eccl.)  126,  3,  12;  175,  4.  (Vulg. 
1  Tim.  4,  14.) 

prooemium  ( -npooiixiov :  class.)  11,  1;  153,  1;  174.  (Cic.  de  Or. 

2,  80,  325;  Quint.  4,  1,  1;  Juv.  3,  288.) 
propheta  (tt/oo^t^?  :  p.  c.)  29,  6,  7;  33,  3;  36,  5;  44,  11;  55, 
28;  71,  3 ;  78,  5  et  passim  to  238,  24.  (App.  de  M.  p.  56, 
29;  Macr.  S.  7,  13,  9;  Lact.  1,  41;  Vulg.  very  freq.  Gen. 
20,  7  to  Apoc.  22,  19.) 

prophetia  (7rpocj>r)TeLa:  eccl.)  49,  2,  3 ;  55,  20;  82,  15;  88,  11;  93, 
9;  130,  5;  132;  137,  16;  140,  14,  15,  21,  41;  149,  10,  67, 
69;  164,  3,  8,  9;  169,  2  et  passim.  (Tert.  Anim.  35; 
Hier.  Ep.  18,  15.) 


118 


protoplastus  (7rpojT07rAao-Tos :  eccl.)  202A,  8,  11,  12.  (Tert.  Ex. 
ad  Cast.  2;  Alcim.  2,  35.) 

psalmus  (\{/a\ fws:  eccl.)  very  freq.  29,  10  to  266,  23.  (Lact.  4, 
8,  14;  Tert.  adv.  Prax.  11;  Vulg.  freq.  Judith  16,  2  to 
Colos.  3,  16.) 

psalterium  (i/zaAr^ptov:  class.)  49,  2;  261,  5.  (Cic.  Har.  Resp. 
21,  44;  Verg.  Cir.  178;  Quint.  1,  10,  31;  Arn.  6,  209; 
Tert.  Cor.  Mil.  9;  Hier.  Ep.  58,  3;  Vulg.  1  Reg.  10,  5; 
2  Par.  5,  12;  Eccli.  40,  21;  Amos  6,  5,  etc.) 
pseudoapostolus  (»//euSa7r6o-ToAo? :  eccl.)  43,  22.  (Tert.  Praescr. 

4;  Res  Car.  24;  Vulg.  2  Cor.  11,  13.) 
pseudopropheta  (i}/ev$oTrpo<f>yTr)s :  eccl.)  29,  6;  44,  9;  93,  6.  (Tert. 
adv.  Haer.  4;  Vulg.  Zach.  13,  2;  Matth.  24,  11;  Marc. 
13,  22;  Luc.  6,  26;  Act.  13,  6,  etc.) 
rhagades  (paydSes:  p.  a.)  38.  (Plin.  23,  4,  44;  Cels.  6,  18,  7.) 
rhetor  (/bjrwp:  class.)  118,  9,  21;  259,  4.  (Cic.  de  Or.  1,  18,  84; 

Quint.  2,  2,  1;  Tac.  Dial.  30,  35.) 
rhythmus  (pvOfios:  mostly  p.  a.)  101,  3.  (Quint.  9,  4,  45;  Mart. 
Cap.  9,  967.) 

satanas  (varavas:  eccl.)  26,  6,  11;  53,  7;  82,  12;  93,  7,  8;  194, 
21.  (Tert.  Apol.  22;  Vulg.  in  N.  T.  freq.  Matth.  4,  10 
to  Apoc.  20,  7.) 

scandalum  (aKauSuXov :  eccl.)  23,  5;  29,  12;  54,  3;  55,  35;  62,  2; 
63,  2;  64,  3;  69,  1;  73,  10;  77,  1;  78,  1,  2,  3;  82,  35; 
93,  30;  95,  4;  120,  6;  176,  15;  185,  2;  207,  2;  208,  2; 
209,  4;  211,  2;  249;  262,  9.  (Prud.  Apoth.  47;  Tert. 
Virg.  Vel.  3;  Hier.  passim;  Vulg.  Exod.  10,  7;  Matth. 
13,  41,  etc.) 

schisma  (o-xbr/xa:  eccl.)  freq.  203  to  232,  2.  (Tert.  Praescr.  5; 
Hier.  Ep.  17,  2;  Prud.  o-re</>.  11,  19;  Vulg.  Joan.  9,  16; 
1  Cor.  1,  10;  12,  25.) 

schola  ( cryo\y]  :  class.)  138,  10;  259,  4.  (Cic.  Tusc.  1,  4,  7;  Plin. 
36,  5,  4;  Cod.  Th.  12,  20,  20;  Amm.  14,  7,  12;  Vulg. 
Act.  19,  9.) 

sphaera  (o-^alpa:  class.)  3,  2.  (Cato  R.  R.  82  ;  Cic.  Fat.  8,  15; 
Macr.  Som.  Sc.  2,  48 ;  Mart.  Cap.  7,  741 ;  Vulg.  Isai. 
29,  3.) 

syllaba  (<™AAa/^:  class.)  26,  4;  137,  7;  166,  13.  (Plaut.  Bacch. 

3,  3,  29;  Cic.  Par.  3,  2,  26;  Quint.  1,  5,  62.) 
symbolum  (<™'p,/?o Aov:  a.  and  p.  c.)  93,  46;  214,  2;  219,  1;  227. 
(Plaut.  Ps.  1,  1,  53;  App.  Dogm.  Plat.  2,  p.  16,  9;  Vulg. 
Prov.  23,  21.) 


119 


symphoniacus  (avfMfxoviaKos :  class,  rare)  60,  1.  (Cic.  Mil.  21,  5, 
5 ;  Arn.  2,  73.) 

synagoga  (crw'aywyf) :  eccl.)  140,  60.  (Tert.  adv.  Jud.  8;  Schol. 
Juv.  6,  159;  Hier.  Ep.  112,  13;  Vulg.  freq.  Exod.  34,  31 
to  Apoc.  3,  91.) 

synodus  (o-woSos:  eccl.)  175,  1.  (Cod.  Just.  1,  3,  23;  Amm.  15, 

7,  7;  Hier.  Ep.  143,  2.) 

theologia  (OeoXoyia:  eccl.)  149,  25.  (Chalc.  in  Tim.  264.) 
thesaurus  (O^aavpo^:  class.)  31,  5;  47,  3;  157,  39;  166,  12;  261, 
1;  268,  3.  (Plaut.  Trin.  3,  3,  53;  Cic.  Div.  2,  65;  Sail. 
J.  10,  4;  Hor.  C.  3,  24,  2;  Vulg.  freq.  Gen.  43,  23  to 
Ilebr.  11,  26.) 

tomus  (to^os:  rare)  175,  3.  (Mart.  1,  67,  3;  Hier.  Ep.  22,38.) 
trigonum  (rptywvov:  rare)  55,  31.  (Varro  L.  L.  7,  4;  Gell.  2,  21, 
10;  Col.  5,  10,  13;  Vitr.  10,  11;  Hier.  adv.  Euf.  2,  19.) 
tropus  (rpo7ros:  p.  a.)  180,  3.  (Quint.  9,  1,  4;  Veil.  Carm.  10, 
10,  54.) 

typhus  ( TV(f>o‘ >:  eccl.)  22,  1,  6;  102,  32,  38;  153,  3;  187,  21. 

(Arn.  2,  43;  Mart.  Cap.  5,  566.) 
typus  ( tvttos  :  class.)  147,  32;  186,  31;  187,  37.  (Cic.  Att.  1, 
10,  3 ;  Plin.  35,  12,  43 ;  Hier.  Ep.  64,  19 ;  Cael.  Aur. 
Acut.  1,  14,  108;  Vulg.  2  Reg.  13,  31.) 
tyrannis  (mpaws:  class.)  204,  2.  (Cic.  Att.  14,  9,  2;  Quint.  1, 
10,  48;  Val.  Max.  2,  10;  Juv.  8,  223;  Vulg.  3  Reg.  16, 
20;  Job  15,  20;  Sap.  16,  4.) 

zelus  (^Ao?:  mostly  p.  c.)  2,  7 ;  22,  7 ;  186,  9.  (Vitr.  7,  Praef . ; 
Prud.  Ham.  188;  Hier.  in  Gal.  2,  4,  17 ;  Vulg.  freq.  Hum. 
25,  11  to  Jacob  3,  16.) 

zizania  (£i£cma:  eccl.)  23,  6;  27,  6  ;  43,  22;  53,  6  ;  76,  2,  3;  93, 
15,  31,  32,  33,  36;  105,  16;  108,  10,  11,  12;  129,  5. 
(Prud.  Apoth.  6,  8;  Hier.  Ep.  130,  7;  Ambros.  in  Luc. 

8,  49;  Vulg.  Matth.  13,  25;  26,  27,  29,  30,  36,  38,  40.) 

b)  Adjectives. 

Of  Greek  loan-words  in  Latin,  by  far  the  largest  number  are 
nouns,  being  introduced  principally  to  supply  philosophical,  tech¬ 
nical  and  theological  or  other  abstract  terms  in  which  the  genius 
of  the  Latin  language  was  deficient.  Other  parts  of  speech  bor¬ 
rowed  from  Greek  usually  took  on  Latin  prefixes  or  terminations 
and  became  hybrids.  There  is  one  suffix,  however,  which  was  bor¬ 
rowed  from  Greek  and  attached  to  Greek  as  well  as  to  Latin  words 


120 


to  form  adjectives.  This  is  the  ending  -lkos,  -icus,  which  is  fairly 
common  in  Latin,  and  was  especially  useful  in  forming  or  adapting 
Greek  adjectives.  The  following  list  will  show  that  this  termina¬ 
tion  predominates  in  the  Greek  adjectives  found  in  the  Letters. 

agonisticus  (from  dywv:  eccl.)  108,  18.  (Tert.  Cor.  Mil.  13; 
Cael.  Aur.  Cron.  5,  11.) 

allegorieus  (aXXrjyoptKos :  late)  55,  21.  (Arn.  5,  p.  183;  Hier.  in 
Gal.  2,  4,  24.) 

alogus  (dAoyos:  eccl.)  36,  11.  (Capitol.  6,  9,  p.  329.) 
angelicus  (dyyeAi koL:  eccl.)  112,  3;  140,  56;  147,  31;  162,  5; 
186,  24;  187,  10;  205,  2.  (Prud.  Tetr.  11;  Vulg.  Judic. 
13,  6,  1.) 

apocryphus  (d? roKpv^os:  eccl.)  237,  2,  3,  4.  (Hier.  Ep.  107,  12; 

Commod.  Apol.  823;  Tert.  Anim.  2.) 
apostolicus  (d7roaToAiKO's :  eccl.)  35,  3;  36,  24;  43,  7,  10,  26;  44, 
3 ;  49,  3 ;  52,  3 ;  53,  1  et  passim  to  268,  4.  (Tert.  Praescr. 
adv.  Haer.  32.) 

barbaricus  (/?ap/?api/<oL :  poet,  and  p.  a.)  47,  2;  111,  7;  127,  4; 
146,  2;  228,  4.  (Lucr.  1,  496;  Plin.  15,  15,  16;  Arn. 
18,  2,  1.) 

blasphemus  (/JAacr^^ds :  eccl.)  167,  3.  (Prud.  <tt€c/>.  1,  75;  Tert. 
Res  Car.  26;  Hier.  Ep.  21,  3;  Vulg.  Levit.  24,  14;  2 
Macc.  9,  28;  1  Tim.  1,  13.) 

canonicus  (KavoviKos  —  canonical :  eccl.)  28,  2;  44,  14;  54,  1; 
55,  7;  64,  3;  71,  4;  82,  3,  22,  24;  93,  32,  38;  147,  2,  4; 
148,  15 ;  164,  6 ;  190,  17 ;  202A,  10 ;  237,  2,  3,  4,  5,  6,  7,  8. 
(Civ.  Dei  18,  36;  Hier.  Ep.  112,  19.) 
catholicus  (i<a6oXu<6<;  =  catholic :  eccl.)  very  freq.  from  11,  2  to 
268,  2.  (Prud.  <rre</>.  11,  24;  Cod.  Th.  16,  5,  47;  Hier. 
Ep.  82,  2.) 

comicus  (kw/ukos:  class.)  155,  14.  (Cic.  Or.  20,  67;  Quint.  11, 
3,  125;  Hor.  S.  2,  5,  91.) 

daemoniacus 9  (Sat ptovtaKos:  eccl.)  149,  26.  (Tert.  Anim.  46; 
Lact.  4,  15.) 

diabolicus  (Sta(3oX wo?:  eccl.)  36,  12;  82,  16,  20;  88,  3;  108,  8; 
128,  2  ;  141,  2 ;  149,  26 ;  177,  18 ;  185,  14 ;  262,  2.  (Paulin. 
Hoi.  29,  11;  Vulg.  3  Reg.  21,  13;  Jacob  3,  15.) 
ecclesiasticus  ( eKKXrjcrtacrTtKos :  eccl.)  freq.  from  21,  4  to  268,  3. 
(Tert.  Pudic.  22;  Hier.  Ep.  62,  2;  Cod.  Th.  1,  3,  22.) 

0  The  correct  form  should  be  daemonicus.  Cf.  Goelzer  (1),  p.  153  and 
219. 


121 


evangelicus  (ewyycAwco's:  eccl.)  36,  7 ,  24,  25;  44,  4;  55,  37;  57, 
1;  82,  20,  22;  84,  2;  89,  5;  93,  9,  11,  23;  95,  2;  102,  21, 
36;  108,  11;  147,  34;  153,  2,  4;  157,  15,  17;  164,  16; 
177,  8;  194,  31;  199,  22;  237,  2,  8;  243,  6.  (Tert.  adv. 
Marc.  39;  Prud.  Apoth.  495.) 

grammaticus  (y/m/*/wrri/<6<j :  class.)  26,  4.  (Auct.  Her.  4,  12,  17; 

Quint.  1,  5,  54;  Hor.  Ep.  1,  19,  40,  etc.) 
geometricus  (yew^er/wos :  class,  rare)  7,  4;  102,  23.  (Cic.  Div. 

2,  59,  122.) 

historicus  (iaropiKos :  class.)  93,  22;  138,  16;  143,  12.  (Cic. 

Brut.  83,  286;  Plin.  Ep.  7,  9,  8;  Yop.  Aur.  35.) 
laicus  (A <hkos:  eccl.)  64,  3;  76,  4;  88,  9;  129,  6;  139,  3;  170,  1; 
185,  18;  238,  2,  11.  (Tert.  Exh.  ad  Cast.  7;  Hier.  adv. 
Lucif.  3;  Yulg.  1  Reg.  21,  4.) 

lethargicus  (XrjOapyiKos:  p.  a.)  89,  6;  93,  2,  4.  (Plin.  23,  1,  6; 
Cael.  Aur.  Acut.  1,  3,  38.) 

magicus  (/myiKos:  poet,  and  p.  a.)  43,  2,  3;  137,  13;  138,  18,  19. 
(Yerg.  A.  4,  493;  Tib.  1,  8;  Ov.  M.  5,  197;  Yulg.  Sap. 
17,  7.) 

metricus  (/xerpiKos :  p.  a.)  26,  4.  (Plin.  11,  37,  88;  Quint.  9, 
4,  52.) 

musicus  (/AouatKo?:  class.)  7,  4;  9,  3.  (Cic.  Leg.  2,  15,  39;  Ter. 
Heaut.  Prol.  23 ;  A7ulg.  1  Par.  15,  16 ;  2  Par.  5,  13 ;  Eccli. 
32,  7;  Isai.  22,  24;  Apoc.  18,  22.) 
mysticus  (jawrtKo?:  poet.)  11,  2;  17,  3;  55,  2,  5,  11,  14.  (Mart. 
8,  81,  1;  Yerg.  G.  1,  166;  Stat.  Th.  8,  765;  Yulg.  Isai. 

3,  3.) 

phreneticus  (<\>pevr)TiKo<;:  class.)  7,  2,  3 ;  89,  6;  93,  2,  4;  157,  7; 

185,  7.  (Cic.  Div.  1,  38,  81;  Cels.  3,  18;  Mart.  11,  28.) 
propheticus  (ttpoc/j^tiko's  :  eccl.)  33,  4;  44,  9;  51,  1;  53,  1;  54,  1; 
55,  5,  23;  57,  1;  80,  3;  82,  9,  14,  16;  93,  9;  102,  15,  21; 
108,  10,  16;  137,  16;  140,  5;  177,  8;  185,  19,  20;  194, 
15,  39;  197,  1;  199,  5,  22,  39,  50;  233.  (Tert.  Cor.  Mil. 
7;  Hier.  Ep.  130,  14;  Vulg.  2  Petr.  1,  19.) 
rhetoricus  (prjropLKos :  class.)  118,  9.  (Cic.  de  Or.  1,  29,  133; 
Quint.  5,  10,  3.) 

rhythmicus  ( /E^/aiko?  :  class.)  7,  4.  (Cic.  de  Or.  3,  49,  190; 

Quint.  9,  4,  68;  Mart.  Cap.  2,  121.) 
scenicus  (o-k^iko?:  class.)  91,  5.  (Cic.  Arch.  5,  10;  Suet.  Caes. 
84;  Quint.  6,  1,  26.) 


122 


schismaticus  (o-xtcr/mriKos :  eccl.)  53,  6;  61,  1;  76,  4;  88,  11;  93, 
12;  129,  1,  4.  (Hier.  Ep.  10,  3.) 

scholasticus  (<Jxo\acrTu<6<s :  p.  a.)  118,  2.  (Quint.  4,  2,  92;  Tac. 
Or.  14;  Gell.  15,  1,  1.) 

stoicus  ('Ztwlkos  :  class.)  104,  16.  (Cic.  Fam.  9,  22;  Sen.  Ep. 
123,  14;  Hor.  Epod.  8,  15;  Mart.  7,  69,  4;  Juv.  13,  121; 
Vulg.  Act.  17,  18.) 

theatricus  (OearpiKos’.  late)  44,  1;  55,  12;  138,  14.  (Civ.  Dei  6, 
6;  Mus.  2,  5.) 

tropicus  (r/oo7rtKo?  =  figurative :  late)  180,  3,  4.  (Gell.  13,  24, 
31;  Hier.  in  Jerem.  3,  17,  20.) 

tyrannicus  ( rvpavviKos :  class.)  43,  24.  (Auct.  Her.  2,  30,  49; 
Cic.  Leg.  1,  15,  42;  Eutr.  6,  25.) 

It  will  be  observed  from  the  above  lists  that  Augustine  uses 
Greek  words  with  considerable  frequency  in  the  Letters,  not  only 
the  indispensable  ecclesiastical  terms,  but  also  other  words  for 
which  a  Latin  equivalent  might  be  found.  As  the  author  himself 
disliked  Greek  and  declared10  that  he  did  not  know  it  well,  this 
was  probably  not  the  result  of  deliberate  choice  on  his  part,  but  a 
reflection  of  certain  tendencies  of  African  Latin,  which,  as  we  have 
seen,  preserves  many  of  the  most  striking  characteristics  of  the 
sermo  plebeius. 

2.  Hebrew  Words. 

As  might  be  expected  from  an  author  who  quotes  copiously  from 
the  Sacred  Scriptures,  Hebrew  names  occur  often  in  Augustine’s 
Letters.  The  names  of  the  Biblical  writers,  as  uTell  as  of  patriarchs 
and  prophets,  kings  and  judges,  apostles  and  disciples  are  found 
on  almost  every  page.  Usually  these  names  are  treated  as  inde¬ 
clinable  words  and  offer  no  peculiarities,  except  a  few  like  Moyses, 
Abraham,  Jerusalem,  which  show  variation  in  declension.  These 
will  be  treated  in  the  section  on  inflectional  forms. 

The  few-  Semitic  words  which  are  not  proper  names  follow : 

abba  (=  pater)  194,  17.  (Vulg.  Marc.  14,  36;  Rom.  8,  15; 
Gal.  4,  6.) 

amen  (=  fiat)  29,  2  ;  60,  87  ;  93  ;  105,  17 ;  217,  26 ;  227.  (Vulg. 
very  freq.  Hum.  5,  22  to  Apoc.  22,  21.) 

alleluia  (=laudate  Dominum)  36,  19;  55,  28,  32.  (Vulg.  freq. 

Tobiae  13,  22  to  Apoc.  19,  6.) 


10  Confessions,  1,  13;  7,  13. 


123 


gehenna  (=  infernus)  145,  4;  157,  19;  185,  14,  21;  194,  6; 
204,  2.  (Vulg.  Matth.  5,  22;  Marc.  9,  42;  Luc.  12,  5; 
Jacob  3,  6,  etc.) 

manna  (=cibus  in  deserto)  54,  4.  (Vulg.  Deut.  8,  3;  Josue  5, 
12;  2  Esdr.  9,  20;  Psal.  77,  24;  Baruc.  1,  10;  Joan.  6, 
31;  Hebr.  9,  4;  Apoc.  2,  17.) 

pascha11  (— t-ransitus)  55,  2;  5,  9,  12,  14,  16,  23,  27,  29,  30, 
32;  36,  18;  169,  1;  214,  5;  215,  1;  227.  (Vulg.  freq. 
1  Esdr.  6,  19  to  Hebr.  11,  28.) 

rabbi  (=magister)  166,  9.  (Vulg.  Matth.  23,  7;  Marc.  9,  4; 
Joan.  1,  38,  etc.) 

sabbatum  (=dies  septimus)  336,  passim;  39,  passim;  186,  3; 
247,  2.  (Vulg.  very  freq.  Exod.  16,  23  to  Colos.  2,  16.) 

sabaoth  (=exercitus  caelestis)  147,  18.  (Prud.  Apoth.  901; 
Tert.  adv.  Jud.  13 ;  Vulg.  Jerem.  11,  20 ;  Eom.  9,  29 ; 
Jacob  5,  4.) 

seraphim  (=  ordo  spirituum  beatorum)  55,  29 ;  147,  18,  23. 
(Prud.  Cath.  4,  5;  Isid.  Orig.  7,  5;  Vulg.  Isai.  6,  2.) 

3.  Punic  Words. 

The  few  references  in  the  Letters  to  the  Punic  speech,  and  the 
scant  collection  of  African  proper  names  are  just  enough  to  make 
one  wish  that  Augustine  had  given  us  a  little  more  light  on  that 
vanished  tongue.  He  must  have  spoken  it  at  least  in  childhood, 
as  it  was  the  language  of  servants  and  tradespeople  in  the  African 
coast-towns,  but  it  had  evidently  been  so  far  overlaid  in  his  mind 
by  the  knowledge  and  use  of  Latin,  that  he  regarded  it  as  some¬ 
thing  he  had  outgrown.  In  Letter  17,  replying  to  some  sarcastic 
animadversions  of  Maximus  of  Madaura,  a  pagan,  who  had  at¬ 
tempted  to  ridicule  the  names  of  certain  Christian  martyrs,  he 
makes  the  following  interesting  allusions : 

“Nam  quod  nomina  quaedam  mortuorum  Punica  collegisti.  .  .  . 
and  17,  2 

11  Augustine  thus  explains  the  derivation  of  this  word:  “Nam  etiam 
vocabulum  ipsum  quod  pascha  dicitur  non  Graecum  sicut  vulgo  videri 
solet,  sed  Hebraeum  esse  dicunt  qui  linguam  utramque  noverunt.  Neque 
enim  a  passione,  quoniam  irdax^iv  Graeoe  dicitur  pati,  sed  ab  eo,  quod 
transitur  ut  dixi  a  morte  ad  vitam,  Hebraeo  verbo  res  appellata  est,  in 
quo  eloquio  pascha  transitus  dicitur,  sicut  perhibent  qui  haec  sciunt.” 
Ep.  55,  2. 


124 


“lit  homo  Afer  scribens  Afris,  cum  simus  utrique  in  Africa 
constitute  Punica  nomina  exagitanda  existimares.  .  .  . 

17,  2 

Then  he  proceeds  to  give  the  meaning  of  one  of  the  names  in 
question  and  makes  an  astonishing  and  ingenious  adaptation  of  it 
as  follows: 

“Nam  si  ea  vocabula  interpretemur,  Namphamo  quid  aliud  sig- 
nificat  quam  boni  pedis  hominem  ?  Quae  lingua  si  improbatur  abs 
te,  nega  Punicis  libris,  ut  a  viris  doctissimis  proditur,  multa  sapi- 
enter  esse  mandata  memoriae  paeniteat  te  certe  ibi  natum,  ubi 
huius  linguae  cunabula  recalent.  Si  vero  et  sonus  nobis  noster  non 
rationabiliter  displicet  et  me  bene  interpretatum  illud  voeabulum 
recognoscis,  habes  quod  suscenseas  Yergilio  tuo  qui  Herculem  ves- 
trum  ad  sacra  .  .  .  invitat  hoc  modo : 

Et  nos  et  tua  dexter  adi  pede  sacra  secundo. 

Secundo  pede  optat  ut  veniat.  Ergo  venire  optat  Herculem  Nam- 
phamonem  de  quo  tu  multum  nobis  insultare  dignaris.” 

It  is  regrettable  that  Augustine  did  not  similarly  explain  the 
other  two  Punic  names  ridiculed  by  Maximus.  These  are  Miggin, 
found  in  the  accusative  Migginem,  and  San  am,  accusative  Sana- 
mem  (Ep.  16,  2)  and  they  are  called  by  the  critic  “diis  homini- 
busque  odiosa  nomina.”  The  assertion  that  their  violent  death  was 
no  doubt  a  worthy  punishment  for  their  crimes  carries  an  insinua¬ 
tion  that  part  of  their  ill-deserving  was  the  barbarity  of  their 
names.  Augustine’s  only  retort  to  the  incautious  pagan,  on  this 
count,  was  the  scorn  heaped  by  him  on  such  Latin  names  of  divini¬ 
ties  as  Stercutius,  Cloacina,  Yenus  Calva,  beside  which  Miggin  and 
Sanam,  whatever  their  meaning,  must  have  been  quite  innocuous. 

Two  other  references  to  the  Punic  tongue  occur  in  Ep.  108,  14 : 

“  Quae  in  eos  per  Punicum  interpretem  honesta  et  ingenua  li- 
bertatis  indignatione  iaculatus  es.”  (to  Macrobius) 

and  Ep.  209,  3  : 

“  Quod  ut  fieret  aptum  loco  illi  congruumque  requirebam  qui  et 
Punica  lingua  esset  instructus.”  (to  Pope  Celestine) 

Unless  otherwise  specified  the  following  are  names  of  places, 
some  of  which  occur  in  the  adjective  form  with  the  Latin  suffix 
- ensis ,  some  in  the  noun  form.  The  adjectives  are  in  reality  hy- 


125 


brids,  but  they  are  listed  here  in  order  that  all  the  Punic  words 
may  be  seen  together. 


Abaccadires  (name  of  gods) 
17,  2 

Aptunga  43,  2,  4 
Bagaiensis  108,  14 
Calama  91,  10 
Cartenna  93,  20,  22 
Carthago  43  et  passim 
Cirtensis  44,  1 ;  43,  17 
Cutzupitae  (a  sect)  53,  2 
Cizau  63,  4 

Eucaddires  (a  priesthood) 

17,  2 

Figulinensis  105,  4 
Fussala  209,  2,  6,  9 
Gelizitana  43,  5 
Hilaris  229,  1 

Hippo  43,  5 ;  83,  6 ;  139,  1 ; 

209,  2;  213,  1 
Milevis  209,  1 
Mallianensis  236,  1,  3 
Mustitana  76,  3 
Mutugena  173,  8 


Namphamon  (a  martyr’s 
name)  17,  2 
Olivetensis  105,  4 
Paratiensis  115,  1 
Rusicazensis  87,  10 
Sinitis  105,  4;  112,  3 
Siccensis  229,  1 
Sitifensis  111,  7  ;  229,  1 
Spaniensis  35,  2 
Subsana  63,  1,  3,  4 
Tagaste  44,  14;  83,  6 
Tamugades  204,  3,  4,  9 
Theoprepia  139,  1 
Thiavensis  83,  1 
Tibilis  112,  1 
Tigisitanus  43,  3,  5,  6 
Titiana  44,  14 
Tubuna  220,  3,  12 
Tubursicus  44,  1,  14 
Turres  63,  4;  34,  5 
Yerbalis  63,  4 


CHAPTEK  IV. 


Peculiarities  of  Inflection". 

Deviations  from  classical  usage  in  the  matter  of  inflection  are 
far  fewer  in  Augustine’s  Letters  than  the  reader  might  be  led  to 
expect,  considering  the  many  influences  which  were  at  work  on  the 
Latin  language  in  the  fourth  century  A.  D.  Very  likely  Augus¬ 
tine’s  classical  training  and  his  early  career  of  rhetorician  may 
have  made  him  something  of  a  purist  in  this  respect.  Non-classical 
case-forms  are  extremely  rare — only  twelve  exclusive  of  proper 
names.  Even  the  foreign  loan-words  found  in  the  Letters  are  usu¬ 
ally  provided  with  orthodox  case-endings,  although  in  some  cases 
the  same  word  may  be  found  with  more  than  one  set  of  endings, 
showing  perhaps  that  the  author  was  not  sure  to  which  declension 
his  words  belonged.  In  his  treatment  of  conjugation-forms  also 
Augustine  adheres  closely  to  classical  rules.  The  largest  group  of 
examples  of  non-classical  inflectional  forms  occurs  in  the  compari¬ 
son  of  adjectives  and  adverbs,  a  process  in  which  the  writer  allowed 
himself  considerable  liberty.  The  following  list  is  complete: 

1.  Nouns. 

infantum  (gen.  pin.)  186,  15.  This  form  is  mostly  poetical  or 
late.  (Lucr.  5,  810;  Verg.  A.  6,  427;  Manil.  3,  133;  Sen. 
Ep.  4,  2;  Just.  2,  4,  11;  Tert.  Anim.  26;  Amm.  31,  22.) 

Augustine  uses  the  more  common  i-stem  form  infantium  in  190, 14. 

innocentum  (gen.  plu.)  190,  13. 

Pignus  occurs  with  two  forms :  pignore  25,  5 ;  92,  1  and  pignera 
150.  The  classical  writers  do  not  seem  to  have  decided  which  of 
the  two  penultimate  vowels  was  the  correct  one  in  this  and  a  few 
other  neuters  in  -us,  e.  g.  faenus,  facinus,  stercus. 

Pignore  is  found  in  Anthol.  Lat.  725,  12 ;  Oros.  5,  5,  3 ;  5,  5,  6. 

pignera  in  Oros.  1,  276;  Cyp.  Ep.  4;  Sedul.  2,  11,  3;  Anth.  Lat. 
400,  1;  671,  69. 

Baptismum  varies  in  gender  as  well  as  in  declension,  appearing 
as  a  masculine  o-stem,  baptismus,  -i;  as  a  neuter  o-stem,  baptis¬ 
mum,  -i;  as  a  neuter  consonant  stem,  baptisma,  baptismatis.  The 
following  case-forms  are  found  in  the  Letters: 

126 


127 


N.  baptismus  51,  5 ;  54,  1 ;  70,  2 ;  76,  4 ;  89,  5 ;  108,  3 ;  190,  23  etc. 
G.  baptismi  51,  4;  55,  33;  82,  9;  98,  5;  108,  9;  130,  16;  147,  52, 
etc.  (Yen.  Fort.  10,  1,  5.) 

D.  and  A.  baptismo  88,  9;  89,  5;  93,  3;  98,  9;  105,  1;  108,  3, 
etc.  (Yen.  Fort.  10,  1,  1;  Cyp.  707,  3. 

Ac.  baptismum  23,  4;  51,  4;  61,  1;  70,  2;  87,  9;  89,  5  etc.  (Yen. 
Fort.  10,  1,  6;  Cyp.  775,  15.) 

Nom.  Neut.  baptismum  23,  4  (fifth  repetition,  other  instances  are 
acc. ) 

N.  baptisma  43,  22;  51,  4;  190,  24.  (Yen.  Fort.  11,  1,  47;  Cyp. 
707,  6.) 

G.  baptismatis  105,  12;  194,  42.  (Yen.  Fort.  1,  15,  53;  Cyp. 
781,  20.) 

Ab.  baptismate  87,  9;  190,  23;  194,  32;  250,  2.  (Cyp.  787,  22.) 
N.P.  baptismata  43,  24.  (Cyp.  781,  20;  Yen.  Fort.  Yit.  Mart. 
2,  187.) 

Genesis  shows  the  Greek  genitive  ending  in  geneseos  166,  11; 
while  haeresis  has  both  Greek  and  Latin  endings  as  follows : 

Gen.  haereseos  29,  12.  (Cyp.  Ep.  69,  1;  Hier.  Yir.  Ill.  60,  66; 
Sid.  Ep.  7,  6,  2.) 
haeresis  93,  18. 

Acc.  haeresim  169,  13;  237,  1.  (Hier.  Yir.  Ill.  41;  Vulg.  Act. 
24,  14.) 

haeresem  23,  4;  87,  4;  185,  25;  190,  22.  (  Civ.  Dei  5,  18; 

Hier.  Yir.  Ill.  5,  18. 

Hebdomas  shows  heteroclite  declension,  occurring  in  case-forms 
of  first  and  third  declensions : 

1st  declension  forms. 

S.  Horn,  hebdomada  55,  9;  199,  19.  (Tert.  adv.  Jud.  c.  8;  Am- 
bros.  Ser.  34;  Isid.  3,  1;  Yulg.  Dan.  9,  27.) 

P.  Gen.  hebdomadarum  199,  19.  (Tert.  adv.  Jud.  c.  8;  Hier.  Ep. 

22,  7;  Yulg.  Exod.  34,  22;  Deut.  16,  10;  2  Par.  8,  13; 
Dan.  10,  2.) 

Acc.  hebdomadas  197,  5;  199,  19,  31.  (Censorin.  14,  5;  Yulg. 
Levit.  23,  15;  Deut.  16,  9;  2  Par.  23,  8;  Tobiae  8,  23.) 

3rd  declension  forms. 

S.  Gen.  hebdomadis  54,  6;  199,  19.  (Yulg.  Dan.  9,  27.) 

Acc.  hebdomadem  36,  27;  55,  20. 

Ab.  hebdomade  36,  9  ;  27 ;  55,  5  ;  199,  16,  19. 


128 


P.  Nom.  hebdomades  199,  19,  20,  21.  (Gell.  3,  10,  1;  Vulg.  Dan. 
9,  24,  25.) 

Ab.  bebdomadibus  36,  20;  197,  1;  199,  20,  33.  (Gell.  15,  2,  3; 
Vulg.  Levit.  12,  5;  Num.  28,  26.) 

This  confusion  of  forms  is  especially  remarkable  in  199,  19,  20, 
where  Augustine  does  not  hesitate  to  use  forms  of  both  declensions 
in  the  same  paragraph  and  even  (once)  in  the  same  sentence: 
hebdomada  .  .  .  hebdomadarum  hebdomadis  (199,  19). 

Absida  shows  the  same  uncertainty  of  inflection,  appearing  as 
absidae  in  23,  3  and  absidem  126,  1,  abside  125,  2. 

The  following  nouns  have  the  Greek  ending  -n  in  the  accusative 
sing. : 

apostasian  194,  42. 

hyperbolen  149,  10. 

hypocrisin  2,  7;  22,  7;  138,  13. 

latrian  170,  2  (but  cf.  latriam,  173 A.) 

paralysin  227. 

phantasian  140,  56. 

It  is  not  easy  to  discover  what  rule  Augustine  follows  in  bis 
treatment  of  Hebrew  words.  Some  be  regards  as  indeclinable,  e. 
g.  Aaron,  David,  Abimelech,  Israel,  Joseph,  etc. ;  some  are  used  in 
one  or  two  case-forms  only,  the  choice  of  declension  apparently 
depending  on  the  vowel  of  the  final  syllable,  as  in  Abraham,  Abra- 
hae ;  Daniel,  Danielis,  etc. ;  while  a  few  have  a  fairly  complete  set 
of  inflectional  forms,  hut  may  appear  as  heteroclite  nouns. 

1.  Nouns  of  not  more  than  two  case-forms,  principally  of  the 
1st  decl. : 

Norn.  Adam  26,  12;  98,  1,  2;  102,  15;  140,  21;  147,  5.  (Vulg. 

Gen.  2,  19;  Deut.  32,  8;  1  Par.  1,  1,  etc.) 

Gen.  Adae  157,  19;  186,  27;  190,  22;  202A,  11,  12.  (Vulg. 
Rom.  5,  14.) 

N.Acc.  Abraham  105  ;  140,  47 ;  147,  26  passim.  (Vulg.  Gen.  17,  9  ; 
1  Par.  1,  27;  Eccli.  44,  20,  etc.) 

Gen.  Abrahae  36,  12;  76,  1;  80,  2;  102,  15,  et  passim.  (Vulg. 

Gen.  22,  18 ;  Tob.  6,  22 ;  Matth.  3,  9 ;  Luc.  3,  8 ;  Act.  7, 
17;  Rom.  4,  13,  etc.) 

N.  Elias  36,  2;  44,  9;  140,  39.  (Vulg.  3  Reg.  17,  1;  4  Reg.  1,  4; 
Matth.  11,  14,  etc.) 


129 


Gen.  Eliae  55,  38;  93,  6;  137,  13.  (Vulg.  3  Reg.  17,  15;  4  Reg. 
2,  13;  Lnc.  4,  25.) 

N.  Hieremias  43,  23;  76,  4;  82,  18.  (Vulg.  Jerem.  19,  14;  2 
Macc.  2,  5,  etc.) 

Acc.  Hieremiam  187,  32;  196,  13.  (Vulg.  Jerem.  7,  1;  Dan.  9,  2; 
2  Macc.  15,  15,  etc.) 

N.  Isaias  43,  23;  55,  29;  88,  9;  147,  13,  14.  (Vulg.  4  Reg.  19, 
6;  Isai.  2,  1;  Matth.  15,  7.) 

Acc.  Isaiamj  102,  36;  140,  15.  (Vulg.  4  Reg.  19,  2;  Isai.  7,  3; 
Matth.  3,  3,  etc.) 

N.  Jonas  166,  6,  21.  (Vulg.  Jonae  1,  3,  etc.;  Matth.  12,  40,  etc.) 
Acc.  Jonam  71,  5;  82,  5.  (Vulg.  4  Reg.  14,  25;  Jonae  1,  1,  etc.; 
Matth.  12,  41,  etc.) 

N.  Juda  93,  7.  (Vulg.  3  Reg.  4,  25;  4  Reg.  14,  12,  etc.) 

Acc.  Judam  43,  22;  78,  8;  82,  18;  108,  7,  18.  (Vulg.  Gen.  29, 
35;  Judic.  10,  9;  2  Reg.  3,  10.) 

N.  Jordanis  55,  14.  (Vulg.  Josue  1,  15;  Job  40,  18;  Psa.  113, 
3;  Eccli.  24,  36,  etc.) 

Acc.  Jordanen  23,  4;  93,  26.  (Vulg.  has  -era  only  in  acc.:  Gen. 

13,  11;  Num.  21,  1,  etc.) 

N.  Jacob  (Old  Testament  =  Jacob)  47,  2;  78,  8;  140,  47,  etc. 
(Vulg.  Gen.  26,  25,  etc.) 

Jacobus  (New  Testament  =  James)  82,  8;  141,  25.  (Vulg. 

Matth.  4,  21;  Marc.  10,  35,  etc.) 

Hierusalem  (all  cases  except  locative)  27,  1;  55,  10;  93,  21 
et  passim.  (Vulg.  Josue  10,  1 ;  Judic.  17,  2 ;  2  Reg.  5, 
5,  etc.) 

Hierosolymis  (locative)  82,  8,  10;  176,  4.  (1  Macc.  1,  15; 
Matth.  21,  1;  Luc.  23,  7,  etc.) 

2)  Nouns  of  several  case  forms. 

N.  Daniel  93,  19;  108,  7;  111,  3;  157,  2;  185,  7,  19.  (Vulg. 
Ezech.  14,  14;  Dan.  1,  6.) 

G.  Danielis  111,  4;  197,  1.  (Vulg.  Dan.  6,  26;  14,  21;  14,  40.) 
Acc.  Danielem  140,  28;  199,  19.  (Vulg.  Dan.  2,  25;  6,  11;  14,  28.) 
Ab.  Daniele  111,  4;  199,  28.  (Vulg.  Ezech.  28,  3;  Dan.  5,  12; 

14,  9;  Matth.  24,  15.) 

Danielo  199,  13. 

N.  Ezechiel  157,  2 ;  185,  31.  (Vulg.  Eccli.  49,  10 ;  Ezech.  24,  24.) 
G.  Ezechielis  44,  12;  108,  7.  (Vulg.  Psal.  64,  1.) 

Acc.  Ezechielem  87,  2;  111,  4.  (Vulg.  Ezech.  1,  3.) 

9W 


130 


Ab.  Ezechiele  29,  8. 

N.  Moyses  29,  4;  43,  23;  93,  6;  137,  13  et  passim.  (Vulg.  Exod. 
2,  10;  Num.  27,  15,  etc.) 

D.  Moysi  23,  4;  55,  28;  147,  20.  (Yulg.  Exod.  3,  27;  14,  31; 
Josue  1,  3,  etc.) 

Acc.  Moysen  55,  30;  82,  9,  17;  102,  12.  (Vulg.  Exod.  2,  15;  10, 
12,  etc.) 

Ab.  Moyse  147,  13.  (Vulg.  Exod.  33,  9;  Marc.  9,  3.) 

N.  Salomon  170,  2;  187,  35.  (Vulg.  2  Reg.  5,  14;  2  Par.  1,  1; 

Luc.  11,  31,  etc.) 

G.  Salomonis  190,  17.  (Vulg.  3  Reg.  1,  12;  1  Esdr.  2,  55; 
Matth.  12,  42,  etc.) 

Acc.  Salomonem  215,  5.  (Vulg.  3  Reg.  1,  10;  4  Reg.  21,  7 ;  Psal. 
71,  1;  Matth.  1,  6.) 

N.  Saul  87,  9.  (Vulg.  1  Reg.  9,  2,  etc.) 

G.  Saulis  204,  5. 

Acc.  Saulem  43,  23.  (Vulg.  1  Reg.  9,  17 ;  17,  14;  26,  5.) 

Saulem  93,  5.  (Vulg.  Act.  9,  11.) 

Gehenna  does  not  occur  in  the  nominative  singular,  but  shows 
in  the  oblique  cases  both  singular  and  plural  forms  without  dis¬ 
tinction  of  meaning: 

S.  Acc.  Gehennam  193,  6.  (Vulg.  Matth.  5,  29;  10,  28;  Marc. 
9,  42.) 

Ab.  Gehenna  157,  19.  (Vulg.  Jacob  3,  6.) 

P.  Gen.  Gehennarum  185,  14,  21 ;  204,  2. 

Acc.  Gehennas  145,  4. 

The  forms  Danielo  (ab.),  Ezechiele  (ab.),  Saulis  (gen.),  and  the 
plurals  Gehennarum,  Gehennas  are  not  found  in  the  Vulgate.  The 
accusative  Saulum  is  used  in  the  New  Testament  only,  as  part  of 
the  inflection  of  Saulus  (afterward  Paulus),  while  Saulem  is  the 
accusative  of  Saul.  On  the  whole  the  Vulgate  prefers  the  unin¬ 
flected  form  of  Saul,  'which  occurs  in  all  cases. 

II.  Verbs  and  Participles. 

aisti  153,  22;  187,  4,  22;  199,  5,  16;  235,  1;  238,  6,  8.  (Conf. 
1,  19;  c.  Acad.  3,  6,  13.) 

This  form  is  used  by  Augustine  only.  The  verb  has  no  perfect 
inflection  in  classical  Latin. 


131 


iens  (pres,  part.)  147,  28.  (Very  rare,  found  only  in  Cic.  Att. 
4,  9,  2;  16,  1,  1.) 

transiens  (pres,  part.)  137,  7;  140,  30;  217,  16.  (Vulg.  Luc. 
4,  30;  12,  37;  Joan.  16,  9.) 

transies  140,  30;  217,  16.  Not  otherwise  found,  but  transiet 
occurs  in  Itala  (Lucif.  Cal.)  Judic.  2,  30;  Tert.  Res 
Carn.  37;  Yulg.  Judith  6,  4;  Job  20,  8;  Lact.  Inst.  4, 
18,  32;  transietis:  Itala  (Ambros.  Abrah.  1,  5)  Gen. 
18,  5;  transient:  Itala  (Ambros.  de  Fide  cont.  Arr.  7) 
Isai.  45,  14;  Yulg.  Eccle.  8,  13;  2  Petr.  3,  10;  Hier.  in 
Is.  15,  55,  12. 

here — imperative  153,  11.  (Civ.  Dei  27,  29;  cit.  ex  Itala,  Gen. 
27,  29.) 

Passive  Forms. 

Passives  occur  with  considerable  frequency  in  the  Letters,  especi¬ 
ally  in  the  impersonal  construction.  It  is  noticeable  that  Augus¬ 
tine  prefers  the  present  to  the  perfect  tense  in  his  use  of  imper- 
sonals  and  does  not  shrink  from  using  them  in  the  subjunctive. 
Forms  like  venitur,  veniatur,  pervenitur,  perveniatur,  subvenitur, 
itur,  eatur,  transitur,  reditur,  caveatur,  caveretur,  curritur,  curre- 
batur,  festinatur,  oratur,  oretur,  imputatur,  peccatur  are  common. 
Fugitur  (with  subject)  is  poetical:  127,  2. 

Peritur,  36,  12;  prandetur,  36,  10;  remaneatur,  185,  39;  viva- 
tur,  189,  3  are  extensions  of  this  usage  not  found  in  classical  Latin. 
Peritur  and  remaneatur  have  evidently  been  used  to  secure  the 
effect  of  rhyme,  one  of  Augustine’s  favorite  rhetorical  devices,  and 
one  which  he  evidently  considered  excuse  enough  for  such  an  awk¬ 
ward  construction.  In  36,  12,  there  is  a  whole  series  of  rhyming 
phrases  in  which  this  group  appears: 

“  si  secundum  verba  huius  in  sabbato  per  ieiunium  peccatum 
omne  vitatur, 

et,  quod  aliis  diebus  contractum  est  aboletur, 
in  dominico  autem  per  escam  ventris  temptatio  non  cavetur, 
et  diabolicae  calumniae  locus  datur, 
et  paradiso  peritur, 
et  primatus  amittitur.” 

In  185,  39  remaneatur  is  called  for  by  habeatur,  thus: 

“  si  tamen  ipse  baptismus  non  frustra  foris  habeatur , 


132 


sed,  ant  intns  detnr  ant  si  iam  foris  datns  est,  non  foris  cnm 
illo  remaneatur 

If  it  were  not  for  the  rhyme,  this  unnecessary  and  meaningless 
passive  would  have  the  effect  of  an  unfortunate  slip  of  the  writer’s 
pen. 

In  3,  5  there  is  an  amusing  discussion  of  passive  infinitives  and 
participles,  where  Augustine  owns  that  he  is  not  sure  whether  to 
say  cupi  or  cupiri ,  fugi  or  fugiri,  sapi  or  sapiri.  He  compares 
these  three  verbs  with  iaci  and  capi ,  makes  thereon  one  of  his  in¬ 
corrigible  puns,  and  winds  up  by  instancing  fugitum,  cupiium  and 
sapitum  as  participial  forms.  The  jocose  tone  of  the  whole  para¬ 
graph  however  would  lead  one  to  suspect  that  Augustine’s  doubts 
were  not  serious,  and  that  he  was  merely  trying  to  bring  a  smile  to 
the  face  of  his  solemn  young  friend  Nebridius. 

Prosperatum  iri  28,  6  is  a  late  and  very  rare  form. 

Pergituros  for  perrecturos  occurs  in  78,  3. 

Supersidam  7,  1  is  apparently  derived  from  supersedere. 

Potis  est  for  potest  is  used  in  138,  1  without  regard  for  the 
gender  of  potis,  which  in  this  impersonal  construction 
should  be  neuter. 

III.  Pronouns. 

Augustine’s  principal  variations  from  classical  usage  in  the 
treatment  of  pronouns  in  the  Letters  are  due  to  the  change  of 
meaning  in  the  pronouns  themselves  and  will  be  considered  in  the 
following  chapter  on  Semantics.  Only  two  deviations  from  clas¬ 
sical  inflection  occur,  as  follows : 

nemine,  ablative  of  nemo,  was  replaced  in  classical  diction  by 
nullo. 

With  two  exceptions,  Augustine  uniformly  prefers  nemine  to  nullo, 
using  it  with  and  without  prepositions  and  in  the  ablative  absolute : 

a  nemine  105,  3;  153,  15;  211,  10. 
in  nemine  157,  18;  167,  15. 
nemine  prohibente  190,  24. 
nemine  91,  5,  8;  147,  44;  190,  24. 

Nullo  is  found  in: 

nullo  cogente  105,  3 ;  and  nullo  resistente  220,  7. 


133 


IV.  Comparison  of  Adjectives  and  Adverbs. 

It  is  entirely  consistent  with  Augustine’s  exuberance  of  style  that 
he  should  make  a  liberal  use  of  comparatives  and  superlatives,  intro¬ 
ducing  them  often,  especially  superlatives,  when  the  idea  of  compar¬ 
ison  is  faint  or  non-existent.  He  takes  advantage  of  the  facility 
allowed  at  all  periods  of  the  language  of  comparing  present  and 
perfect  participles,  and  shows  a  marked  partiality  for  forms  which 
usage  indeed  allowed  but  logic  would  condemn :  such  words  as  per- 
fectissimus,  excelsissimus,  excellentissimus.  These  words  carry  a  su¬ 
perlative  idea  in  their  original  form,  so  that  the  effort  to  intensify 
them  is  quite  unnecessary.  The  height  of  incongruity  is  reached 
by  Augustine  in  immortalior,  omnipotentissima,  christianissimus. 
In  the  following  lists,  adverbs  and  adjectives  will  not  be  separated, 
but  references  will  be  given  to  both  forms  where  they  are  non- 
classical.  The  number  (29)  of  ana^  Xey o/xeva  is  significant. 

1.  Comparatives. 

amicior  (late  and  rare)  151,  8,  12;  155,  11.  (Fronto  ad  M. 
Caes.  1,  6.) 

anterior  (late  as  adj.)  147,  53.  (Civ.  Dei  11,  5;  Tert.  adv.  Marc. 
1,  9;  Hier.  Ep.  124,  3;  Ulp.  Dig.  49,  14,  6;  Amm.  16, 
8,  8.) 

armatior  (chral  Xeyo^evov)  73,  10. 

caecior  (once  only)  187,  17 ;  43,  11;  69,  1.  (Hor.  S.  1,  2,  91.) 
candidior  (poet.)  145,  1.  (Cat.  64,  148;  Yerg.  E.  1,  28;  Hor.  S. 

1,  5,  41;  Yulg.  Gen.  49,  12.) 
commodatius  (p.  c.)  69,  1.  (Fronto  de  Orat.  p.  162,  6.) 
commotius  (adj.  Aug.  only)  29,  3.  (De  Dono  Pers.  53.) 
conducibilius  (late)  31,  1.  (Auct.  Her.  2,  14,  21;  Sid.  Ep.  61.) 
congruentius  (late)  36,  24;  55,  28;  82,  9;  95,  9;  147,  34;  162, 
7;  167,  14;  199,  32;  238,  12.  (Front,  de  Orat.  4,  3,  5; 
Lact.  4,  26,  13;  Cod.  Just.  8,  47,  4.) 
correctior  (rare  and  late)  65,  1.  (Cell.  6,  14,  2;  Hier.  v. 
Hilar.  12.) 

cumulatior  (rare)  31,  1.  (Cic.  Or.  17,  54.) 
damnabilior  (late  and  rare)  21,  1.  (Salv.  4.) 
decoloratior  (Aug.  only)  120,  20.  (De  Duab.  Anim.  2,  2.) 
devotius  (late)  29,  10;  118,  32.  (Ambros.  Serm.  84;  Max.  Tan. 
Homil.  39.) 

discretior  (late)  120,  12.  (Cf.  Forcellini  II,  740:  Legi  equidem 
apud  Eugypp.  qui  locus  mihi  excidit.) 


134 


distortior  (rare)  167,,  14.  (Cic.  Fat.  8,  16;  Hier.  Ep.  132,  14.) 
egentior  (rare)  28,  6.  (Cic.  Ep.  Att.  6,  1,  4;  App.  Dogm.  Plat. 
2,  18,  p.  246.) 

emendatior  (p.  c.)  120,  1;  149,  8.  (Dig.  4,  3,  11;  Capitol.  5,  8; 

Treb.  Poll.  Claud.  2,  8.) 
enodatior  (a7ra£  Aey o/xevov)  174. 
enodatius  (once  only:  Cic.  Fin.  5,  27)  80,  3. 
expressius  (mostly  p.  c.)  7,  3;  36,  16;  147,  25;  167,  11;  185,  25; 
190,  18.  (Yal.  Max.  8;  Col.  11,  1,  29;  Scribon.  Larg. 
198;  Cod.  Just.  1,  14,  3.) 

exundantius  (late,  rare)  3,  1.  (Paschas.  Diac.  1  de  S.  S.  12.) 
falsior  (rare)  7,  5.  (Civ.  Dei  7,  5;  Petr.  136,  16.  Cf.  Paul. 
Fest.  92,  11,  cit.  apud  Neue,  II,  258:  “falsius  et  falsior 
cum  rationabiliter  dici  possunt,  non  tamen  sunt  in  con- 
suetudine.”) 

ferventius  (as  adv.  Aug.  only)  33,  2;  171A,  1;  185,  31.  (Ser. 

206,  1;  209,  12;  Genes,  ad  Lit.  2,  5.) 
fixius  (a7ra|  Aey  o/xevov)  92,  6. 

flagrantius  (p.  c.)  224,  3.  (Fronto  ad  Ant.  1,  2 ;  Amm.  31, 10,  5.) 
fructuosior  (late)  217,  1;  233.  (Ulp.  Frag.  616,  17.) 
fructuosius  (Aug.  only)  118,  6;  128,  3;  140,  48;  150. 
honoratius  (p.  c.)  149,  30.  (Justin.  5,  4,  13;  Yal.  Max.  5,  1,  11.) 
immanius  (late)  43,  12.  (Amm.  18,  7,  5.) 
immortalior  (cb ra$  Aey o/xcvov)  187,  12. 
impacatior  (a7ra£  Aey ofxevov)  185,  30. 
ineptius  (p.  c.)  82,  33.  (Lact.  Inst.  3,  17.) 
infelicius  (rare)  157,  3.  (Sen.  Contr.  5,  33;  Quint.  8,  6,  33; 
Hier.  in  Is.  7,  22,  2.) 

inflatius  (mostly  p.  c.)  184A,  5.  (Caes.  B.  C.  2,  17,  3;  Amm. 

22,  16,  10;  Civ.  Dei  1,  28.) 
insanabilior  (rare)  185,  1.  (Liv.  28,  25,  7.) 
insignior  (rare,  mostly  p.  c.)  54,  9;  151,  9.  (Liv.  10,  15,  5; 

Tert.  Spect.  21;  Claud.  Laud.  Stil.  1,  28.) 
insuetillS  (a7 ra£  Aey o/ievov)  137,  5. 

inverecundius  (eccl.  and  rare)  155,  11.  (Hier.  Ep.  128,  2.) 
invictior  (Aug.  only)  93,  39.  (Immort.  Anim.  8;  de  Mort. 
Manich.  211,  20.) 

latentior  (Aug.  only)  93,  25.  (Civ.  Dei  5,  19;  Gen.  ad  Lit. 
12,  18.) 

litteratius  (adv.  here  only)  82,  33.  (Adj.:  Sen.  Q.  N.  4.  13.) 
lueulentior  (rare)  102,  33.  (Cic.  Ep.  Att.  12,  21,  1.) 


135 


luminosior  (Aug.  only)  28,  3;  78,  9. 

misericordius  (Aug.  only)  31,  6;  153,  21.  (Doctr.  Chr.  1,  16,  1.) 
munitius  (adv. :  a.  c.)  263,  2.  (Yarro  L.  L.  5,  141.) 
obedientius  (rare)  262,  4.  (Liv.  38,  34.) 

obtunsior  (poet,  and  late)  187,  19.  (Yerg.  G.  3,  135 ;  Treb.  Poll. 
8,  5;  Arn.  2,  19.) 

ordinatius  (eccl.)  33,  4;  93,  13;  129,  6.  (Tert.  adv.  Marc.  1,  19.) 

pacatius  (p.  c.)  36,  25;  148,  17.  (Petr.  10.) 

perfectius  (p.  c.)  178,  2;  185,  31.  (App.  Flor.  16,  p.  76;  Veg. 

Re  Mil.  1,  4;  Yulg.  Hebr.  9,  11.) 
perspicacior  (p.  c.)  193,  12.  (App.  M.  2,  p.  124,  38.) 
perturbatior  (Cic.  only)  250,  3.  (Cic.  Fam.  6,  52;  Att.  6,  1,  11.) 
perversius  (eccl.)  53,  3;  89,  2;  190,  14.  (Tert.  Apol.  2.) 
plurius  (a7ra£  Xeyo/xevov )  192,  1. 

praesentior  (poet.)  267;  155,  13.  (  Yerg.  G.  2,  127;  A.  12,  152; 
Ov.  Am.  2,  8,  17.) 

praesumptius  (p.  c.  and  rare)  93,  25.  (Coripp.  Joan  4,  550; 
Yop.  Car.  4.) 

proclivior  (mostly  p.  c.)  83,  4.  (Cic.  Tusc.  4,  37,  81;  Quint.  4, 
5,  21 ;  Gell.  9,  1,  2 ;  Claud.  Cons.  Honor.  3,  179 ;  Nazar. 
Paneg.  33;  Jul.  Yal.  3,  2;  Yulg.  Prov.  29,  22.) 
productius  (p.  c.)  166,  13.  (Gell  4,  17,  8;  Ter.  Maur.  144.) 
profundior  (late)  262,  1.  (Solin.  26.) 

prolixior  (mostly  p.  c.)  12;  80,  1;  36,  37 ;  93,  53;  144,  3;  177, 
19;  191,  1;  194,  1;  217,  22.  (Cic.  Ep.  Att.  6,  3,  5;  Col. 
1,  3,  7;  Gell.  13,  28,  3;  Mamert.  Grat.  Act.  5.) 
prolixius  (a.  and  p.  c.)  36,  16;  239,  3;  241,  1.  (Ter.  Eun.  5,  8, 
52;  Suet.  Tib.  7;  Gell.  1,  22,  10;  Yulg.  Exod.  19,  19; 
Luc.  22,  44.) 

propinquior  (rare)  102,  5;  140,  33.  (Yarro  L.  L.  10,  2,  8;  Ov. 

Tr.  4,  4,  51 ;  Vulg.  Ruth  3,  12.) 
quaestuosius  (rare)  91,  10.  (Plin.  19,  4,  19.) 
rubicundior  (rare)  245,  1.  (Yarro  R.  R.  1,  9,  5;  Sen.  Q.  N. 

I,  5,  2;  Plin.  1ST.  H.  20,  6,  33;  Yulg.  Thren.  4,  7.) 
sceleratius  (eccl.)  43,  11;  76,  4;  93,  13;  153,  23.  (Yulg.  Ezech. 

16,  52.) 

secretius  (mostly  p.  c.)  102,  14;  151,  5.  (Sen.  Q.  N.  5,  42;  Col. 

II,  2,  25 ;  Just.  21,  4,  3 ;  Ennod.  136 ;  Capitol.  Albin.  82.) 
sincerius  (rare,  p.  c.)  29,  10;  151,  10.  (Gell.  6,  3,  55.) 
subiectior  (very  rare)  157,  8.  (Hor.  S.  2,  6,  47.) 


136 


succinctior  (mostly  p.  c.)  190,  9.  (Plin.  N.  H.  6,  10,  17;  Amm. 

25,  3,  5;  Ambros.  Ep.  15.) 
suspiciosius  (Cic.  only)  1,  3.  (Brut.  34.) 
tenacius  (p.  c.)  92,  6.  (Yal.  Max.  7,  5,  2;  Macr.  S.  7,  3.) 
turbatior  (rare)  33,  3.  (Sen.  de  Ira  2,  35,  3;  Suet.  Tib.  69; 
Calig.  23.) 

usitatius  (p.  c.)  147,  22;  149,  27.  (Gell.  13,  20,  4;  Aug.  Trin.  9.) 
urguentior  (p.  c.)  36,  28.  (Tert.  Res  Carn.  2;  Cael.  Aur.  2,  29.) 
vegetior  (rare)  13,  3.  (Col.  6,  20;  App.  M.  6,  p.  181,  32.) 
veniabilior  (a7ra£  Aey o/xevov)  153,  2.  (This  word  occurs  in  a  cita¬ 
tion  repeated  by  Augustine  from  a  previous  letter  of  his 
correspondent  Macedonius.  The  positive  veniabilis  is  late, 
found  in  Sid.  Ep.  9,  1;  Salv.  adv.  Avar.  4,  8;  Prud. 
Ham.  943.) 

veracior  (rare)  193,  12.  (Cic.  Div.  2,  56,  116.) 

vicinior  (very  rare)  14,  2;  64,  2;  108,  9.  (Mythograph.  2,  9; 

2,  25.)  (Adv.  occurs  in  Boeth.  4,  6;  Yenant.  Car.  3,  12, 
11;  Vulg.  Deut.  21,  3;  Hebr.  6,  9.) 

vivacior  (rare)  1,  2;  147,  44.  (Quint.  2,  6,  3.) 

2.  Superlatives. 

abditissimus  (Aug.  only)  190,  16;  167,  13.  (Enchir.  16.) 
acceptissimus  (a.  c.)  177,  1.  (Plaut.  Capt.  3,  5,  56;  Yulg.  Sap. 

3,  14.) 

accommodissimus  (cnr Aey o/xevov)  10,  1. 
adrogantissimus  (late)  93,  36.  (Oros.  7,  25.) 
adversissimus  (rare)  93,  2.  (Cic.  Ep.  Att.  10,  8;  Caes.  B.  C. 
3,  107.) 

amarissimus  (late)  185,  45.  (Yal.  Max.  7,  6;  Yulg.  Hum.  5, 
18;  23,  26.) 

amicissimus  (rare)  20,  1;  27,  4;  73,  3;  108,  13.  (Caes.  B.  C. 

2,  17;  Cic.  Div.  9.) 
annosissimus  (a7ra£  Aey o/xevov)  137,  3. 
caliginosissmus  (a7ra£  Aey o/xevov)  143,  7. 

Calumniosissimus  (a7ra£  Xeyo/xevov)  141,  11. 
christianissimus  (eccl.)  77,  1.  (Hier.  Ep.  57,  12;  Ambros.  Ep. 
1,  1.) 

congruentissime  (eccl.)  169,  8;  194,  20;  243,  5.  (Tert.  Pudic.  8.) 
COnsiderantissimus  (a7 ra£  Xeyo/xevov )  34,  3. 
contentiosissimus  (p.  c.)  202 A,  7. 

continentissime  (rare)  262,  3.  (Cic.  Par.  1,  1,  7;  Suet.  Aug.  71.) 


137 


desiderantissimus  (late)  36,  sal.;  67,  2;  138,  sal.;  139,  4;  144,  3; 
146,  1;  202A;  203,  sal.;  218,  sal.;  243,  sal.;  256;  258; 
268,  3.  (Front,  ad  M.  Caes.  5,  40;  Cyp.  Ep.  4,  5;  Sev. 
ap.  Capitol.  Alb.  7,  3.) 

devotissime  (late)  31,  6;  36,  31.  (Lact.  6,  9,  24;  Ambros.  S.  17.) 
dilectissimns  (mostly  p.  c.)  20,  2;  23,  1,  8;  31,  9;  35,  4;  36,  12; 
48,  2;  53,  7  et  passim.  (Stat.  Theb.  8,  99;  Tert.  de 
Praescr.  22;  Vulg.  Rom.  16,  8;  Hebr.  6,  9;  Jacob,  1,16.) 
dilucidissime  (a7ra|  Aey o/xevov)  167,  4. 
exitiosissime  (a7ra|  Xeyo/xevov)  28,  3. 

exoptatissimns  (rare)  192,  1.  (Plaut.  Trin.  4,  3,  65;  Cic.  Ep. 

Att.  4,  1,  2;  Plin.  Ep.  10,  4,  6.) 
explicatissimns  (a7ra$  Aey o/xevov)  31,  8. 

exsuperantissimus  (p.  c.)  104,  10.  (Cell.  3,  9,  8;  App.  Dog. 
Plat.  1,  12,  p.  205;  C.  I.  L.  3,  1090;  6,  426;  6,  1066; 
9,  9481.) 

falsissimns  (late)  82,  26;  138,  18;  214,  4.  (Col.  1,  6,  17;  Gael. 
Anr.  3,  8,  134.) 

falsissime  (Ang.  only)  78,  8.  (Conf.  10,  13.) 
feracissimns  (very  rare)  128,  2.  (Caes.  B.  C.  2,  4,  6.) 
festinantissime  (Aug.  only)  44,  1;  95,  9;  174A. 
fidentissime  (eecl.)  153,  21;  108,  9.  (Amm.  17,  1,  9;  Aug.  Yer. 
Rel.  3.) 

fundatissimus  (rare)  118,  32;  157,  22;  164,  13;  167,  24;  169, 
13.  (Cic.  de  Domo,  36,  96;  Arn.  3,  26.) 
germanissimus  (rare,  mostly  p.  c.)  22,  1,  5;  45,  sal.;  110,  4; 
186,  39;  208,  1;  243,  10.  (Cic.  Acad.  2,.  43,  132;  Hier. 
Ep.  98;  Aug.  Ser.  12,  5.) 
honorandissimus  (eccl.)  175.  (Nol.  Ep.  46.) 
impensissime  (rare)  22,  9;  202A,  10;  248,  2.  (Suet.  Dom.  20.) 
impiissimus  (eccl.)  36,  28.  (Tert.  ad  Nat.  1,  10;  Dig.  28,  5; 
Hier.  Ep.  26,  2.) 

implicitissimus  (p.  c.)  1,  2.  (Conf.  2,  10;  Gell.  6,  2,  15.) 
inhumanissimus  (a.  c.)  153,  10.  (Ter.  Phor.  3,  2,  24.) 
iniuriosissimus  (p.  c.)  36,  3.  (Yopisc.  Sat.  8.) 
inlecebrosissimus  (cbral  Aey o/xeow)  153,  7. 
inlicitissimus  (on ra£  Xeyo/xevov)  91,  8. 
inopinatissimus  (Aug.  only)  185,  27.  (Trin.  7,  1.) 
inquietissimus  (rare)  55,  29.  (Sen.  Ben.  7,  26,  5.) 
insanissime  ( cmra £  Xeyo/xevov)  69,  2. 

instantissimus  (Aug.  only)  22,  1,  5;  130,  15;  193,  4.  (Retract. 
1,  19.) 


138 


instantissime  (p.  c.)  148;,  10.  (Gell.  4,  18,  7;  Aurel.  Yict.  Ep. 

10,  2;  App.  M.  3,  9;  Hier.  Chron.  1,  p.  43.) 
invictissime  (Aug.  only)  166,  26.  (Doctr.  Chr.  3,  30,  42.) 
invidiosissime  (Aug.  only)  185,  35;  209,  4. 
liquidissime  (a7ra|  \ey6fxevov)  166,  26. 
litigiosissimus  (ana$  Xeyo/xerov)  88,  3. 

longinquissimus  (aira^  Aey 6/jlcvov)  93,  25.  (Neue,  II,  260  says 
of  this  word :  “  superlatif  f  ehlt.” ) 
luculentissimus  (mostly  p.  c.)  140,  83;  191,  1.  (Plane,  ap.  Cic. 

Ep.  Fam.  10,  24,  3 ;  Hier.  in  Dan.  2, 22 ;  C.  I.  L.  4,  2247.) 
luculentissime  (a7ra£  Xeyo/xevov)  138,  14. 
luminosissimus  (aro^  Aey Ofxevov)  145,  6. 

manifestissime  (p.  c.)  55,  23;  62,  1.  (App.  Mag.  216,  26;  Dig. 

33,  2,  32;  Cod.  Just.  4,  18,  2.) 
mendacissimus  (a.  c.)  43,  10.  (Plaut.  Rud.  3,  4,  48.) 
misericordissimus  (eccl.)  19;  48,  1;  93,  2;  130,  2;  140,  14;  149, 
16.  (Sid.  Ep.  8,  6;  Salv.  2,  2,  12.) 
misericordissime  (Aug.  only)  93,  42.  (De  Cat.  Rud.  25,  48.) 
negotiosissimus  (Aug.  only)  118,  3;  153,  1. 
obedientissime  (Aug.  only)  209,  3.  (Civ.  Dei  22,  8.) 
obstinatissimus  (mostly  p.  c.)  137,  20.  (Sen.  Ep.  117,  10; 

Amm.  17,  14,  2;  Civ.  Dei  2,  1.) 
obstinatissime  (rare)  153,  17.  (Suet.  Tib.  67.) 
omnipotentissimus  (eccl.)  113;  217,  24.  (Macr.  17;  Aug.  Conf. 
1,  4.) 

onustissimus  (late)  11,  1.  (Jul.  Yal.  Res  G-est.  Alex.  2,  26,  14.) 
ordinatissimus  (mostly  p.  c.)  55,  13;  88,  6;  105,  5  ;  166,  13; 
173,  7.  (Sen.  Ep.  66,  6;  App.  de  Deo  Socr.  2,  p.  120; 
Sid.  Ep.  9,  7;  Claud.  Mam.  2,  3.) 
ordinatissime  (Aug.  only)  173,  7.  (Gen.  Cont,  Man.  2,  12.) 
perfectissime  117,  10.  (Gell.  11,  169.) 

perseverantissimus  (mostly  p.  c.)  125,  3;  126,  1,  7;  153,  4; 

185,  49;  193,  2.  (Yal.  Max.  6,  6;  Col.  Praef.  19.) 
perseverantissime  (very  rare)  93,  40.  (Plin.  Ep.  4,  21,  3  only.) 
piissimus1  (mostly  p.  c.)  185,  25.  (Tac.  Ag.  4,  3;  Flor.  4,  7, 
15;  Front,  ad  Aur.  2,  7;  App.  M.  9,  8,  p.  605;  Amm. 
23,  6,  53.) 

praepollentissimus  (a7ra£  Aey o/xevov)  137,  15. 


1  Cicero  condemned  this  word:  Phil.  13,  19,  43:  “  til  porro  ne  pios  quidem 
sed  piissvmos  quaeris,  et  quod  verbum  nullum  in  lingua  Latina  est,  id 
propter  tuam  divinam  pietatem  novum  inducis.” 


139 


prolixissimus  (late)  138,  20.  (Jul.  Yal.  1,  46;  Cass,  de  Incarn. 
3,  14.) 

prolixissime  (a7ra|  Acyo/xevoi/)  231,  1. 
prospectissime  (a7ra|  Aey opevov)  155,  12. 

sacratissime  (mostly  p.  c.)  7,  3,  7;  27,  3;  55,  24;  149,  11.  (Plin. 
N.  H.  33,  4,  24;  Stat.  Silv.  2;  Spart.  Sev.  23,  5;  Treb. 
Poll.  3,  2 ;  Sid.  Ep.  7,  6 ;  Mam.  in  Max. ;  C.  I.  L.  3,  2909.) 
scelestissimus  (a.  and  p.  c.)  43,  4.  (Plaut.  Am.  2,  1,  11;  Vulg. 
2  Macc.  7,  9.) 

serenissimns  (as  title:  late)  232,  5.  (Cod.  Just.  4,  23.) 
sincerissime  (Aug.  only)  63,  1;  82,  32;  137,  17. 
snbtilissime  (Cic.  once  only)  169,  4.  (Cic.  Balb.  22.) 
sufficientissimus  (eccl.)  43,  19.  (Tert.  adv.  Marc.  5,  2.) 
sufficientissime  (ava£  Aey o/xevov)  43,  20. 
surdissimus  (anai  Aey o/xevov)  26,  4. 

taediosissimus  (ava^  Aey ofieovv)  105,  10  (positive:  Firm.  Math. 
1,  3.) 

testatissimus  (Aug.  only)  43,  5;  164,  14.  (Conf.  8,  6,  10.) 
veraeissimus  (Aug.  only)  28,  5;  92,  1;  186,  40;  187,  10;  217,  10. 

Other  ways  of  expressing  comparative  or  superlative  degrees  are 
sometimes  resorted  to  either  because  the  word  will  not  admit  com¬ 
parison  in  the  usual  way  or  perhaps  simply  to  secure  variety  or 
extra  emphasis. 

Multum  is  so  used  in  multum  mirabilis,  187,  21 ;  multumque 
carissime  ac  desiderantissime,  139,  4. 

Multo  occurs  in  multo  maxime,  238,  16 ;  multo  maxime  humili- 
ter,  185,  44; 

nimis  in  nimis  alienus,  23,  2;  nimis  antiqua,  199,  34; 
plurimum  in  plurimum  necessaria,  130,  20 ;  224,  2 ; 
plus  in  plus  valentem,  130,  31. 

In  217,  11,  peiores  seems  to  stand  for  pessimi. 

The  following  array  of  superlatives  is  characteristic: 

“  novissimorum  novissimi  atque  ad  ipsum  omnino  novissimum.' ’ 
199,  24. 


CHAPTER  Y. 


Semantics. 

We  have  seen  how  the  Latinity  of  the  ecclesiastical  writers  in 
general  and  of  Augustine  in  particular  was  affected  by  two  ele¬ 
ments:  1)  the  addition  of  new  words  to  the  vocabulary,  and  2)  the 
introduction  of  foreign  loan-words.  A  third  element  of  develop¬ 
ment  is  to  be  found  in  the  change  of  meaning  which  affects  many 
words  of  current  classical  usage. 

This  semantic  process  is  observable  at  all  epochs  of  the  language, 
being  common  indeed  to  all  languages  which  are  not  dead,  since 
a  word  is  not  the  exact  sign  of  an  unchangeable  idea.  It  is  how¬ 
ever  more  evident  in  the  later  period  and  is  of  especial  interest  in 
the  vocabulary  of  Christian  writers.  The  process  is  probably  not 
a  conscious  one,  and  is  gradual  in  its  operation,  but  it  may  be 
hastened  or  retarded  according  as  authors  welcome  innovation  or 
cling  to  tradition.  Sometimes  it  is  possible  to  catch  a  word  in  the 
very  act  of  changing,  before  it  has  definitely  evolved  from  its  old 
to  its  new  meaning.  Such  a  word  is  sacramentum,  which  in  clas¬ 
sical  Latin  signified  a  military  oath,  and  which  appears  in  the 
Letters  of  Augustine  with  no  fewer  than  seven  different  meanings : 
symbol,  rite,  dignity,  dispensation,  sacrament,  secret,  the  Holy 
Eucharist  (vide  infra,  p.  161).  Later  it  appropriated  the  last 
meaning  and  the  more  general  one  of  sacrament  almost  exclu¬ 
sively. 

Words  may  change  their  meanings  in  various  ways : 

1)  by  generalization  or  extension  of  the  semantic  area. 

This  phenomenon  may  proceed  so  far  and  a  word  become  so 
general  that  its  original  force  diminishes  and  it  ceases  to  distin¬ 
guish  anything  in  particular  from  anything  else.  An  example  of 
this  fading  of  sense  is  seen  in  the  words  for  being,  which  must  have 
meant  something  less  abstract  than  pure  existence  when  first  ven¬ 
tured  on  in  the  primitive  language  of  the  Indo-European  family. 
Instances  in  Latin  are  reus,  originally,  the  defendant  in  a  suit, 
later,  guilty;  publicanus,  originally  a  tax-gatherer,  later,  a  sinner. 

2)  By  specialization  or  a  restriction  of  the  semantic  area. 

This  occurs  when  a  word,  equally  applicable  to  a  number  of 
objects  which  have  some  resemblances  among  themselves  or  to  a 
140 


141 


general  category  of  ideas,  narrows  down  its  meaning  so  as  to  apply 
to  only  one  of  those  objects  or  ideas,  e.  g.  fatum,  fate,  from  fari, 
speak,  meant  originally  “that  which  is  said/"  then,  “the  utter¬ 
ance  of  the  divinity,”  and  finally,  in  the  plural,  the  divinities  them¬ 
selves  which  rule  over  human  affairs.  Examples  in  the  Letters  are : 
angelus,  originally  a  messenger,  later  a  heavenly  messenger,  an 
angel;  caritas,  originally  affection  in  general,  later,  love  of  God. 

3)  By  exchange  from  subjective  to  objective  or  vice  versa. 

The  Latin  mind  made  little  account  of  this  fundamental  dis¬ 
tinction  of  the  two  sides  of  a  concept  and  often  used  the  same 
word  indifferently  for  either  side  leaving  the  sense  to  be  extracted 
from  the  context.  This  sort  of  change  is  very  common  in  poetry, 
where  an  epithet  is  transferred  from  person  to  thing  or  from  thing 
to  person:  e.  g.  oblivioso  Massico,  Hor.  Car.  2,  7,  21;  tristis  Hy- 
ades,  id.  Car.  1,  3,  14;  superbis  postibus,  Yerg.  A.  8,  721.  After 
being  thus  treated  often  enough,  a  word  may  lose  its  original  force. 

4)  By  degeneration  or  its  opposite. 

This  happens  when  a  word  which  originally  stood  for  something 
quite  unobjectionable  comes  to  be  taken  in  malam  partem  and  to 
represent  something  unpleasant  or  evil :  e.  g.  pirata,  a  pirate,  which 
came  into  Latin  from  Greek,  meant  at  first  an  adventurer  but  soon 
acquired  the  sense  of  sea-robber.  Publicanus,  paganus,  haeresis 
underwent  a  like  fate.  The  opposite  tendency  is  more  rare,  when  a 
word  gains  a  dignified  or  agreeable  meaning  having  started  with  a 
colloquial  or  opprobrious  one.  Diffamare  is  a  word  which  went  up 
in  the  world,  meaning  divulge  wrongly  in  classical  Latin,  and  pub¬ 
lish  lawfully  in  later  Latin. 

5)  By  euphemism. 

When  a  deliberate  understatement  of  an  unpleasant  truth  is 
made,  we  have  euphemism.  It  probably  arose  from  that  supersti¬ 
tious  dread  experienced  by  all  ages  and  races  not  excluding  our 
own,  in  speaking  of  death  or  misfortune.  Latin  was  most  inge¬ 
nious  in  avoiding  the  unpleasant  subject  and  had  a  number  of 
euphemistic  evasions ;  e.  g.  fuit,  vixit,  in  referring  to  death,  si  quid 
accident,  for  misfortune,  etc. 

6)  By  exaggeration. 

This  deep-rooted  habit  of  human  speech  is  the  opposite  to  eu¬ 
phemism.  It  is  something  we  can  observe  daily  in  the  intercourse 


142 


of  men,  and  always  with  the  same  effect,  to  wit,  loss  of  meaning 
due  to  over-emphasis.  This  can  be  seen  in  late  Latin  in  the  abuse 
of  superlatives  and  the  creation  of  double  superlatives,  which  had 
hardly  more  force  than  positives;  e.  g.  omnipotentissimus,  excel- 
lentissimus. 

7)  By  interchange  of  abstract  and  concrete  terms. 

Latin,  as  wTe  have  seen,  was  not  well-furnished  with  abstract 
terms  in  the  earlier  phases  of  its  history,  and  consequently  was 
driven  to  various  expedients  wdien  abstract  ideas  had  to  be  ex¬ 
pressed.  The  simplest  device  was  naturally  the  use  of  a  concrete 
term  in  a  generalized  sense.  Thus,  homo,  which  originally  desig¬ 
nated  an  individual,  was  taken  over  to  express  the  general  con¬ 
cepts  of  mankind,  human  nature,  etc.  The  reverse  of  this  pro¬ 
ceeding — the  use  of  abstract  terms  with  concrete  meanings — was 
much  more  natural  to  the  Latin  mind  and  finds  its  simplest  and 
most  frequent  exemplification  in  plurals  of  abstract  nouns;  e.  g. 
violentiae,  acts  of  violence,  honores,  public  offices,  cupiditates,  un¬ 
bridled  passions,  etc.  Late  Latin  shows  this  tendency  as  freely  as 
it  does  that  of  forming  new  abstract  nouns. 

8)  By  interchange  of  figurative  and  literal  meanings. 

The  power  of  making  metaphors  is  one  of  the  most  active  ele¬ 
ments  in  the  growth  of  a  language.  If  we  examine  the  texture  of 
our  daily  speech,  we  shall  discover  that  English  is  a  highly  fig¬ 
ured  language  and  that  some  of  our  simplest  and  most  common 
expressions  are  really  metaphors.  We  realize  this  most  thoroughly 
when  we  attempt  to  reproduce  such  expressions  in  another  lan¬ 
guage,  especially  one  of  a  different  genius  from  our  own.  The 
verbs  insult,  affront,  astonish,  consider  are  in  reality  concealed 
metaphors  of  which  few  who  use  them  are  conscious.  Such  usages 
are  by  no  means  as  natural  to  Latin  as  they  are  to  English,  but 
we  shall  nevertheless  find  a  certain  number  of  Latin  words  which 
have  undergone  this  change.  In  the  time  of  Augustine  this  num¬ 
ber  was  much  increased:  e.  g.  aedificare,1  to  edify  (lit.  to  build), 
evacuare,  to  render  vain  or  void  (lit.  to  empty). 

9)  By  change  from  material  to  moral  or  spiritual  sense. 

Words  for  feelings  or  actions  of  the  mind  illustrate  this  group, 
e.  g.  attention,  literally  a  stretching;  comprehend,  literally  to  take 

1  This  verb  has  the  distinction  of  retaining  both  literal  and  figurative 
meanings  in  the  post-classical  period.  Both  uses  are  found  in  the  Letters. 


143 


hold  of,  etc.  In  the  vocabulary  of  Christianity  we  find  abundant 
instances  of  this  sort  of  change :  compungi,  literally  to  be  pricked, 
comes  to  mean  to  feel  compunction  or  sorrow  for  sin ;  pravus,  liter¬ 
ally  crooked,  signifies  wicked;  correctio,  a  straightening,  becomes 
correction. 

All  these  varieties  of  change,  which  in  the  last  analysis  are  re¬ 
ducible  to  two :  restriction  and  extension  of  meaning,  are  found  in 
the  Letters.  In  general  Augustine  made  comparatively  few  inno¬ 
vations  in  this  direction :  abscessus  =  death,  abstinentia  ==  abstain¬ 
ing  from  meat,  condiscipulus  =  a  fellow  preacher,  conlatio  =  a 
Church  council,  donator  =  one  who  absolves,  exitus  =  death,  re- 
nuntiatio  =  renunciation  of  self,  requies  =  eternal  happiness,  tra- 
ditio,  tradere,  traditor  referring  to  the  surrender  of  the  Sacred 
Books  to  be  burnt  under  stress  of  persecution,  latebrosus  =  obscure, 
intricate,  pastoralis  =  pastoral,  referring  to  a  bishop’s  care  of 
souls,  communicare  =  to  form  part  of  a  Church  congregation,  coro- 
nari  =  to  suffer  martyrdom,  donare  =  to  forgive  sins,  eligere  =  to 
prefer,  reconciliare  =  to  absolve  from  excommunication,  occur  first 
in  the  Letters.  But  Augustine  expressed  his  ideas  in  the  language 
of  his  time,  hence  we  shall  find  many  words  in  the  Letters  which 
have  changed  their  meaning. 

The  words  in  the  following  list  will  be  classified  thus : 

1)  Religious  terms  of  paganism  used  to  express  Christian  ideas. 
In  this  group  the  external  meaning  of  the  words  has  not  changed, 
but  the  concept  for  which  they  stand  is  no  longer  the  same:  e.  g. 
deus  means  god  in  both  pagan  and  Christian  terminology  but  in 
the  former  it  means  a  god,  one  of  many,  in  the  latter  the  one,  true 
God,  Creator  of  the  Universe. 

2)  Words  which  show  a  complete  change  of  meaning. 

3)  Change  of  meaning  in  word-groups. 

4)  Titles. 

5)  Parallel  forms. 

1)  Religious  terms  of  paganism  used  to  express  Christian  ideas: 

a)  Nouns  and  Adjectives. 

adoratio  149,  13,  16  (rare).  (Plin.  29,  4;  App.  M.  4,  p.  155; 
Hier.  in  Is.  12,  44,  6.) 

antistes  (a  priest)  31,  9;  43,  20;  54,  4;  177,  2.  (Cic.  Dom.  39, 
104;  Liv.  9,  34;  Vulg.  2  Par.  39,  34;  Cod.  Just.  1,3.) 


144 


caelestis  (heavenly)  137,  12.  (Very  frequent  in  class.  Latin: 

Cic.  Legg.  2,  8,  19;  Yerg.  A.  1,  11;  Ov.  M.  1,  76,  etc.) 
consecratio  98,  5.  (Cic.  Dom.  40,  106;  Suet.  Dom.  2;  Lact.  1, 
20,  24;  Yulg.  Levit.  7,  27;  Num.  66,  etc.) 
deus  9,  1 ;  10,  2  et  saepe  passim  (all  classic  Latin  writers,  Church 
Fathers,  Yulgate). 

divinitas  (23,  3;  69,  2;  137,  8,  etc.  (Cic.  N.  D.  1,  13,  34;  Liv. 

1,  15;  Suet.  Aug.  97,  etc.;  Yulgate,  Rom.  1,  20;  Coloss. 

2,  9 ;  Apoc.  5,  12.) 

divinus  15,  2,  passim.  (Lucr.  2,  609;  Cic.  N.  D.  1,  9,  22,  etc.; 
Yulg.  Eccli.  39,  17;  2  Macc.  2,  4;  Act.  17,  29;  Rom. 
11,  4;  2  Petr.  1,  3.) 

inferi  164,  5,  6,  7;  187,  6.  (Cic.  Tusc.  1,  5,  10;  Liv.  22,  32,  etc.; 
Yulg.  Gen.  42,  38 ;  1  Reg.  2,  6 ;  Tobiae  6,  15 ;  Esth.  13,  7 ; 
Matth.  16,  18.) 

infernus  164,  2,  3,  7,  8,  10;  187,  5,  6.  (Yerg.  A.  6,  106;  Tac.  A. 
2,  28;  Ambros.  in  Psa.  48,  22;  Yulg.  Gen.  37,  35;  Num. 
16,  30;  Deut.  32,  22;  2  Reg.  22,  6;  Job  11,  8,  etc.) 
pontificalis  82,  23  (class.  =  of  or  pertaining  to  a  pontifex). 
(Cic.  Leg.  2,  21,  52;  Suet.  Aug.  44.)  (Eccl.  =  of  or 
pertaining  to  a  bishop.) 

religio  11,  1;  29,  2;  34;  47,  3,  etc.  passim,  (very  freq.  in  class, 
authors).  (Lact.  5,  2,  8;  Hier.  in  Dan.  8,  5;  adv.  Jovin. 

1,  41.) 

religiosus  220,  3.  (Cic.  N.  D.  2,  28,  72;  Sail.  C.  12,  3;  Plin. 

30,  1,  4,  etc.;  Yulg.  Dan.  3,  90;  Act.  2,  5;  Jacob.  1,  26.) 
sacerdos  82,  28;  137,  15.  (Cic.  Leg.  2,  8,  20;  Liv.  1,  19;  Yerg. 

A.  3,  80,  etc. ;  Yulg.  very  freq.  Gen.  14, 18  to  Apoc.  20,  6.) 
sacerdotium  82,  28.  (Cic.  Yerr.  2,  2,  51;  Plin.  Ep.  4,  8,  1,  etc.; 
Yulg.  Exod.  28,  1;  Levit.  7,  35  ;  Num.  3,  3;  Deut,  10,6; 
Luc.  1,  8;  1  Petr.  2,  5,  etc.) 

sacrificium  47,  3  ;  102,  35 ;  137,  15,  etc.  (Cic.  Brut.  14,  56 ;  Liv. 
45,  27 ;  Caes.  B.  G.  6,  13 ;  Yulg.  freq.  Exod.  29,  33 ;  Levit. 

2,  1;  Num.  4,  16;  Deut.  18,  1;  Matt.  9,  13;  Marc.  12, 
33;  Luc.  13,  1;  Hebr.  5,  1.) 

sacrilegium  29,  9;  35,  3;  43,  22;  44,  13;  51,  3;  105,  7,  etc. 
(Sen.  Yit,  Beat.  27,  1;  Elor.  2,  17,  12;  Curt.  4,  3,  23; 
Yulg.  Num.  25,  18;  2  Macc.  4,  39;  Rom.  2,  22.) 
sacrilegus  22,  3;  34,  1;  43,  27;  175,  4;  185,  4,  etc.  passim.  (Liv. 

29,  18 ;  Cic.  Yerr.  2,  5,  72;  Yulg.  Josue  22,  16.) 
templum  (=  Temple  at  Jerusalem)  199,  25,  33;  (=  temple  of  a 


145 


god:  Lucr.  I,  10,  14;  Ter.  Eun.  3,  5,  42;  Cic.  Rep.  6, 
15,  15,  etc.;  =  Temple  at  Jerusalem:  Yulg.  freq.  Exod. 
30,  13  to  Apoc.  21,  22.) 

b)  Verbs. 

consecrare  55,  17.  (Freq.  in  class.  Latin:  Cic.  Yerr.  2,  4,  29; 
Suet.  Aug.  29,  etc.;  Yulg.  freq.  Exod.  13,  12  to  2  Macc. 
14,  33.) 

sacrificare  102,  20.  (Freq.  in  class.  Latin:  Plaut.  Rud.  4,  7,  37; 
Cic.  N.  D.  2,  27,  67,  etc.;  Yulg.  freq.  Exod.  5,  1  to  1 
Cor.  8,  1.) 

The  number  of  verbs  indicating  acts  of  worship,  which  could  be 
used  by  Christian  writers,  was  naturally  limited,  as  most  of  them 
were  inseparably  connected  with  rites  of  paganism  such  as  Chris¬ 
tians  were  bound  to  abhor. 

2.  Words  which  show  a  decided  change  of  meaning, 
a)  Nouns. 
abscessus,  92,  1. 

classical  =  departure  (Cic.  N.  D.  1,  10,  24;  Yerg.  A.  10,  445; 

Tac.  A.  457;  Yulg.  Ruth,  3,  14.) 

Augustine  =  death, 
abstinentia,  147,  2;  211,  8;  262,  9. 
class.  =  self-restraint  (Cic.  Off.  2,  2,  2;  Sail.  C.  3,  etc.;  Yulg. 
Hum.  30,  14). 

Aug.  =  an  abstaining  from  certain  foods,  as  meat, 
aedificatio,  36,  1 ;  133,  3.  (In  187,  37  this  word  means  building.) 
class.  =  act  of  building  (Yarr.  R.  R.  1,  13;  Cic.  Pis.  21; 

Vulg.  Ruth  5,  10;  2  Par.  16,  6.) 
eccl.  =  edification,  good  example  (Hier.  Ep.  108,  26 ;  Ser.  Don. 
1  ap.  Optat.  p.  191;  Yulg.  Rom.  15,  2;  1  Cor.  14,  3;  2 
*  Cor.  12,  19;  1  Tim.  1,  4.) 
angelus,  234  to  257,  9  passim, 
class.  =  messenger  (Sen.  Ep.  20). 

eccl.  =  angel  (Tert.  Hier.,  etc.;  freq.  Yulg.  Gen.  16,  7  to 
Apoc.  22,  16.) 
apices,  248,  1.^ 

class.  =  a  mark  or  letter  (in  sing.:  Quint.  1,  7,  2;  Ov.  M. 
10,  279,  etc.) 

late  =  writings  (Sid.  Ep.  6,  8;  Cod.  Just.  2,  8,  6). 

10w 


146 


apostolus,  freq.  22,  1,  2,  etc. 

juris.  =  a  notice  sent  to  a  higher  tribunal  (Dig.  50,  16). 
eccl.  =  an  Apostle  (Church  Fathers  freq.  Vulg.  Matth.  10,  2 
to  Apoc.  21,  14.) 
area,  55,  30;  108,  20. 

class.  =  a  box  or  chest  (Cic.  Div.  2,  41,  86 ;  Suet.  Tib.  63,  etc.) 
eccl.  =  the  Ark  of  the  Covenant  (55,  30).  (Vulg.  Exocl. 
25,  10  to  Apoc.  11.) 

=  Noah’s  Ark  (108,  20).  (Vulg.  Gen.  6,  14  passim; 
Matth.  24,  38,  etc.) 
assertio,  108,  5;  186,  39;  190,  2,  13. 

class.  =  warrant  to  recover  slaves  (Plin.  Ep.  10,  72;  Suet. 
Dom.  8.) 

late  =  assertion  (Arn.  4,  21;  Hier.  Ep.  84,  7). 
ascensio,  54,  1;  199,  20. 

class.  =  rising,  soaring  (Cic.  Brut.  6,  137.) 
eccl.  =  the  Ascension  of  Christ  into  Heaven  (Church  Fathers) . 
auditor,  36,  27. 

class.  =  a  hearer,  pupil  (Cic.  Or.  8,  25;  Suet.  Aug.  86;  Vulg. 
Num.  24,  4;  Job  31,  35). 

Aug.  =  one  who  is  in  the  lower  grade  of  initiation  of  Mani- 
chaeism. 

baiulus,  82,  16;  245,  1. 

class.  ==a  porter,  laborer  (Cic.  de  Or.  2,  10,  40,  etc.) 
late  =  l)  a  pall-bearer  (Sid.  Ep.  3,  12). 

=  2)  a  letter-carrier  (Hier.  Ep.  6;  Cod.  Th.  2,  27,  1; 
Vulg.  2  Reg.  18,  22.) 

basilica,  29,  6;  51,  3;  70,  2;  76,  3;  88,  11;  93,  50;  105,  9;  128, 
3;  129,  5;  139,  2;  190,  19. 

class.  =  a  building  where  law-courts  were  held  (Liv.  26,  27 ; 
Vitr.  5,  1). 

late  =  a  church  (Sulp.  Sev.  H.  S.  2,  33). 
beatitas,  18,  2;  27,  6;  31,  2;  104,  13. 

class.  =  happiness  in  this  life  (Cic.  N.  D.  1,  34,  95). 
eccl.  —  Heaven  or  eternal  happiness  (Arn.  4,  36). 
calix,  54,  7. 

class.  =  a  cup  (Cic.  Pis.  27,  67 ;  Tib.  2,  5,  98 ;  Prop.  2, 33, 40.) 
Aug.  =  the  Holy  Eucharist, 
canon,  237,  4. 

class.  =  a  measuring-line,  a  model  (Vitr.  10,  3  ;  Spart.  Sev.  8) . 


147 


eccl.  =  a  list  of  the  books  of  the  Bible  (Hier.  Prol.  Gal.;  Aug. 
Civ.  D.  17,  24;  Isid.  Orig.  6,  15). 
captus,  118,  14. 

class.  =  capacity  (Caes.  B.  G.  4,  3;  Cic.  Tusc.  2,  27,  65). 
p.  a.  and  late  =  physical  power  (Gell.  1,  9,  3). 
caritas,  19,  20,  2;  22,  5,  etc.  passim. 

class.  =  1)  costliness  (Cic.  Verr.  2,  3,  18;  Suet.  Her.  45). 

=  2)  affection  (Cic.  de  Or.  2,  51,  206;  Liv.  24,  4,  8; 
Quint.  6,  2,  12). 

eccl.  =  charity,  love  of  God  (Fathers,  freq.  Vulg.). 
caro,  29,  6 ;  52,  1 ;  92,  4,  etc.  passim. 

class.  =  flesh  (literally)  (Cic.  Plane.  9,  23;  Liv.  32,  1,  9). 
eccl.  =  the  lower  appetites  or  passions  (Vulg.  Rom.  7,  25; 
2  Cor.  10,  2). 
castellum,  209,  2. 

class.  =  fort  or  stronghold  (Caes.  B.  G.  2,  30;  Cic.  Phil.  5, 
4,  9;  Verg.  A.  5,  440). 

Aug.  =  a  village. 

cathedra,  23,  3;  43,  7,  8;  55,  3;  105,  16;  128,  3;  129,  5;  209,  7; 
208,  2. 

class.  =  an  arm-chair  (Hor.  S.  1,  10,  91;  Prop.  4,  5,  37;  Juv. 
1,  65;  Vulg.  1  Reg.  20,  25). 

eccl.  =  the  episcopal  office  (Tert.  Praescr.  36;  Cyp.  Ep.  17,  2; 
Optat.  Milev.). 

censura,  89,  3 ;  91,  7 ;  93,  41 ;  104,  6 ;  108,  10 ;  125,  3 :  153,  8. 
class.  =  censorship  (Liv.  4,  8,  2;  Plin.  14,  4,  5,  etc.) 
p.  c.  =  severe  judgment  (Treb.  Gall.  3,  Capitol.  M.  Aur.  2,  2). 
civitas,  44,  1;  53,  4;  91,  3;  76,  3;  115. 

class.  =  state,  country  or  citizenship  (Cic.  Rep.  1,  34,  51; 

Caes.  B.  G.  4,  3;  Sail.  C.  40,  2;  Liv.  1,  17,  4,  etc.), 
p.  a.  and  late  =  town,  city  (Petr.  7,  2;  Sen.  Ben.  6,  32;  Suet. 
Vesp.  17;  Lact.  2,  7,  19). 
comes,  207,  2;  220,  7;  244,  2;  250. 

class.  =  companion  (Cic.  Fam.  13,  71;  Hor.  1,  7,  26;  Lucr. 
3,  1047,  etc.) 

Aug.  =  count,  as  title  of  nobility, 
comitatus,  88,  7,  10;  97,  2;  141,  10;  151,  5;  185,  25;  250,  1. 
class.  =  escort,  retinue  (Cic.  Mil.  10,  28;  Caes.  B.  C.  3,  96; 
Verg.  A.  12,  336). 

p.  c.  =  court  of  the  Emperor  (Aus.  Ep.  17;  Sym.  Ep.  8,  9). 
communio,  23,  5 ;  35,  2,  etc.  passim. 


148 


class.  =  participation  (Cic.  Leg.  1,  7,  23;  Suet.  Aug.  84,  etc.), 
eccl.  =  1)  reception  of  the  Holy  Eucharist  (Hier.  Ep.  77,  6; 
Sulp.  Sev.  H.  S.  2,  45). 

=  2)  a  congregation. 

condiscipulus,  36,  21;  95,  sal.;  118,  33;  192,  2. 

class.  =  a  school-mate  (Cic.  Tusc.  1,  18,  41;  Hep.  Att.  1,  3, 
etc. ) . 

Aug.  =  a  fellow-preacher. 

confessio,  78,  3;  185,  32;  186,  33;  187,  10;  188,  2;  190,  2,  3. 
class.  =  acknowledgment  (Cic.  Div.  1,  17;  Quint.  2,  11,  2; 
Liv.  21,  18,  5,  etc.). 

eccl.  =  profession  of  faith  (Hier.  in  Osee  3,  14,  2). 
collatio,  23,  6;  128,  1,  4;  129,  3. 

class.  =  a  bringing  together  literal,  or  figurative  (Cic.  de  Or. 

1,  48,  210;  Liv.  5,  25,  5,  etc.). 

Aug.  =  a  Church  council, 
contritio,  122,  2. 

p.  c.  =  a  grinding  (Ennod.  3). 

eccl.  =  contrition,  sorrow  for  sin  (Lact.  7,  18;  Vulg.  Jer.  30, 
15;  Psa.  13,  3). 

conversio,  18,  2;  83,  2;  126,  7;.  140,  56;  144,  1,  2;  177,  16, 
217,  24. 

class.  =  a  change  or  revolving  (Cic.  Div.  2,  42,  89 ;  Plin.  8, 
42,  67,  etc.). 

eccl.  =  a  moral  change,  conversion  (Civ.  Dei  7,  33;  Hilar,  in 
Matth.  4,  15;  Hier.  c.  Pel.  1,  18;  Alcim.  Avit.  6,  49). 
correctio,  23,  1;  82,  7;  93,  38;  134,  4;  138,  11;  140,  54. 
class.  =  a  straightening  (Cic.  Fin.  4,  9,  21;  Suet.  Tib.  42). 
eccl.  =  correction  (Hier.  adv.  Pel.  1,  30). 
correptio,  53,  7;  73,  4;  153,  10;  250,  3. 

class.  ==  a  shortening  (Vitr.  9,  9;  Quint.  7,  9,  13). 
eccl.  =  a  rebuke  (Tert.  Pudic.  14;  Vulg.  Tobiae  3,  21;  Sap. 
1,  9 ;  Eccli.  8,  6) . 
corpulentia,  120,  12. 

class.  =  grossness  of  body  (Plin.  11,  53). 
late  =  corporeity  (Tert.  Carn.  Chr.  3). 
cothurnus,  187,  21. 

class.  =  tragedy  (Hor.  A.  P.  80;  Juv.  15,  29,  etc.), 
late  =  majesty  (Amm.  21,  16,  1). 
creator,  18,  2;  55,  28;  102,  20;  120,  12;  127,  9;  137,  4,  15,  17; 
138,  5 ;  141,  8  et  passim. 


149 


class.  =  one  who  begets  (Cic.  Div.  30,  64;  Ov.  M.  8,  309; 
Lucr.  10,  266). 

eccl.  =  God,  Creator  of  the  world  (Ps.  Tert.  adv.  Haeres.  16; 
Vnlg.  Deut.  32,  18;  Judith  9,  17;  Eccle.  12,  2;  Sap.  13,  5; 
Eccli.  1,  8;  2  Macc.  1,  24;  Rom.  1,  25). 
crux,  29,  6;  102,  37;  138,  17;  140,  13,  41,  64;  147,  34;  149,  11; 
164,  9,  14;  186,  40;  208,  5. 

class.  =  a  gallows  (Cic.  Rab.  Perd.  3,  10;  Hor.  S.  1,  3,  82, 
etc.) 

eccl.  =  the  Cross  of  Christ,  as  instrument  of  salvation  or  sym¬ 
bol  of  suffering  (Fathers;  Vulg.  Matth.  10,  38;  Marc.  8, 
34;  Luc.  9,  23;  Joan.  19,  7,  etc.) 
cultura,  105,  15 ;  149,  23,  27. 

class.  =  care,  cultivation  (Yarro  R.  R.  2,  41;  Lucr.  5,  1360; 
Cic.  Fin.  5,  14,  39). 

eccl.  =  religious  worship  (Lact.  5,  7;  Tert.  Apol.  21;  Lampr. 
Heliogr.  3;  Yulg.  2  Par.  31,  21,  etc.), 
decessor,  99,  3 ;  108,  1,  9. 

class.  =  one  who  retires  from  office  (Tac.  Ag.  7 ;  Dig.  1, 16, 4.) 
Aug.  =  predecessor  in  office. 

damnatio,  61,  2;  140,  82;  148,  12;  157,  11;  164,  20;  166,  10 
passim. 

class.  =  condemnation  (Cic.  Att.  7,  3,  5;  Tac.  A.  4,  35;  Suet. 
Tib.  61,  etc.). 

eccl.  =  eternal  punishment  (Lact.  5,  11,  8 ;  Yulg.  Luc.  20,  47 ; 
Rom.  8,  1;  1  Tim.  5,  12).  (Augustine  uses  the  word  in 
the  classical  sense  in  81,  9;  133,  1.) 
devotio,  20,  3 ;  44,  1 ;  55,  2,  13 ;  58,  1 ;  80,  2. 

class.  =  1)  a  devoting  or  consecrating  (Cic.  N.  D.  3,  6,  15). 
=  2)  a  curse  or  imprecation  (Suet.  Cal.  3;  Tac.  A.  2, 
68;  Yulg.  Act.  23,  14). 

eccl.  =  piety,  devotion  (Lact.  2,  11;  Hier.  in  Gal.  2,  3,  27; 
Lampr.  Heliog.  3). 
diffidentia,  23,  6 ;  88,  10 ;  217,  10. 

class.  =  distrust  (Cic.  Inv.  2,  54,  165;  Ov.  R.  Am.  543;  Sail. 
J.  100,  4,  etc.). 

eccl.  =  unbelief,  want  of  faith  (Hier.  in  Ephes.  1,  1,  2 ;  Yulg. 
Rom.  4,  20;  Ephes.  2,  2,  etc.). 

disciplina,  35,  3 ;  54,  2 ;  63,  2,  4;  78,  8 ;  89,  2 ;  91,  6,  etc.  passim, 
class.  =  1)  instruction  (Caes.  B.  G.  6,  13,  4;  Cic.  Div.  1,  41, 
92,  etc.). 


150 


=  2)  learning  (Cato  R.  R.  1,  4;  Cic.  Rep.  1,  2;  Quint. 
1,  10,  15,  etc.). 

eccl.  =  obedience  to  the  law  of  God  (Vulg.  Job  17,  4;  Prov. 


1,  24;  Hebr.  12,  5,  etc.) 

discipulus,  36,  6,  31 ;  43,  23 ;  44,  10 ;  93,  22 ;  95,  7 ;  102,  29 ; 
129,  2,  etc.  passim. 

class.  =  a  pupil  (Cic.  Div.  1,  3,  6,  etc.), 
eccl.  =  a  disciple  of  Christ  (Yulg.  Matth.  5,  1;  Marc.  2,  15; 
Joan.  2,  2;  Luc.  5,  30). 
discussio,  17,  5;  23,  1;  43,  9;  44,  6. 
p.  a.  =  a  shaking  (Sen.  Q.  N.  6,  19,  2). 
late  =  a  disputation  (Macr.  Somn.  Sc.  1,  16,  8;  Tert.  Pu- 
dic.  11). 

dispersio,  185 A;  204,  2;  232,  3. 

class.,  very  rare  =  destruction  (Cic.  Phil.  3,  12,  30). 
late  =  a  scattering  (Tert.  adv.  Jud.  13;  Yulg.  Joan.  7,  35). 
dominus,  very  freq.  15,  1  to  268. 

class.  =  a  master,  ruler  (very  freq.  in  classical  writers), 
eccl.  ==  the  Lord,  either  as  God  the  Father  or  our  Lord  Jesus 
Christ  (very  frequent  in  Church  Fathers  and  Yulgate). 
donator,  153,  15. 

class.  =  a  giver  (Sen.  Hippol.  1217;  Dig.  42,  1). 

Aug.  =  an  absolver  of  sins. 


ecclesia,  10,  2;  17,  5;  21,  3;  22,  1;  23,  4;  26,  6  ;  27,  3;  28,  2; 


29,  2,  etc.  passim. 

class.  =  an  assembly  of  people  (Greek) ;  (Plin.  and  Traj.  Ep. 

HI,  !)• 

eccl.  =  1)  an  assembly  of  Christians  (Yulg.  Eph.  5,  25;  Heb. 
12,  23). 

=  2)  the  place  of  assembly  (Amm.  12,  23). 

Both  the  eccl.  meanings  occur  in  the  Letters  as  well  as  the  more 
general  meaning,  the  Church, 
electio,  186,  7,  15,  25;  194,  34. 

class.  =  choice  (Cic.  Or.  20,  68;  Quint.  1,  12,  4;  Tac.  Or.  35). 
eccl.  =  election  to  salvation  (Yulg.  Act.  9,  15;  Rom.  9,  11; 
1  Thess.  1,  4;  2  Petr.  1,  20). 
episcopus,  21,  2;  22,  4;  23,  8;  27,  5;  28,  1,  etc.  passim, 
class.  =  an  overseer,  superintendent  (Cic.  Att.  7,  11;  Dig. 
50,4). 

eccl.  =  a  bishop  (Amm.  15,  7,  7;  Vulg.  Act.  20,  28;  Phil.  1, 
1;  1  Tim.  3,  2). 


151 


evangelium,  26,  5;  29,  2;  36,  22;  43,  7,  etc.  passim, 
class.  =  good  news  (Cic.  Att.  2,  31,  written  as  Greek), 
eccl.  =the  Gospel  (Church  Fathers  passim;  Yulg.  freq.  Matth. 
4,  23  to  Apoc.  14,  6). 
execratio,  43,  3;  69,  1. 

class.  =  malediction  (Cic.  Pis.  19,  43;  Tac.  H.  3,  25,  etc.), 
eccl.  =  object  of  execration  (Yulg.  Levit.  18,  27). 
exitus,  111,  6. 

class.  =  egress,  departure  (Cic.  Par.  4,  29;  Caes.  B.  G.  7,  44; 

Lucr.  6,  494,  etc.). 

Aug.  =  death. 

experientia,  190,  16;  193,  12. 

class.  =  trial,  proof  (Yarro,  R.  R.  1,  18,  8;  Cic.  Rab.  Post. 
6,  43,  etc.). 

p.  a.  and  late  =  experimental  knowledge,  experience  (Tac. 
A.  1,  4;  Col.  10,  338). 
factura,  132. 

p.  a.,  very  rare  =  manufacture  (Plin.  34,  14,  41). 
late  =  creature,  work  (Prud.  Apoth.  792;  Yulg.  Eph.  2,  10). 
feria,  29,  2. 

class,  plural  only  =  holidays  (Plaut.  Cap.  3,  1,  8;  Yarr.  ap. 
Gell.  1,  25,  2). 

eccl.,  sing,  and  plu.  =  week-day  (Tert.  Jejun.  2). 
festivitas,  55,  16,  23. 

class.  =  mirth,  pleasantry  (Plaut.  Cas.  1,  47;  Ter.  Eun.  5,  9, 
18;  Cic.  de  Or.  2,  5,  54,  219). 

p.  c.  =  a  feast-day  (Cod.  Th.  15,  5,  3;  Lampr.  Alex.  Sev.  63; 
Yulg.  Exod.  12,  16;  Deut.  16,  14;  Judith  16,  31,  etc.), 
tides,  20,  2;  23,  4;  40,  4;  54,  5;  61,  2;  77,  1,  etc.  passim, 
class.  =  1)  trust  (Cic.  Off.  1,  7,  23;  Ter.  Ad.  3,  3,  88;  Liv. 
40,  34,  11,  etc.). 

=  2)  promise,  assurance  (Plaut.  Pers.  2,  2,  61;  Caes. 
B.  G.  1,  3 ;  Liv.  24,  4). 

=  3)  protection,  help  (Plaut.  Cap.  2,  3,  58;  Sail.  C.  20, 
10,  etc.). 

eccl.  =  the  Christian  religion  or  the  virtue  of  Faith  (Lact. 
4,  30;  Cyp.  Ep.  10,  2;  Yulg.  Luc.  18,  8;  Act.  6,  5,  etc.), 
filius,  11,  2;  12;  13,  4;  120,  6;  127,  1;  130,  4,  etc.  passim, 
class.  =  a  son  (very  frequent  in  classical  writers), 
eccl.  =  the  Son  of  God,  2nd  Person  of  the  Holy  Trinity. 


152 


(Church  Fathers;  Yulg.  Matth.  11,  27;  Marc.  1,  1;  Luc. 
10,  22;  Joan.  1,  18,  etc.). 

firmamentum,  56,  3;  140,  36;  147,  50;  166,  20;  187,  33. 

class.  =  support,  prop  (Caes.  B.  C.  2,  15,  2;  Cic.  Plane.  9, 
23,  etc.). 

eccl.  =  sky  (Tert.  Bapt.  3;  Yulg.  freq.  Gen.  1,  6  to  1  Tim. 

3,  15). 

tons,  54,  10 ;  108,  1 ;  127,  7. 

class.  =  spring,  fountain  (Lucr.  5,  603;  Cic.  Yerr.  2,  4,  53; 
Caes.  B.  C.  2,  24,  etc.). 

eccl.  =  baptism  (Cyp.  Ep.  73,  10 ;  Prosp.  Aquit.  Car.  de 
Ingrat.  173). 

fornicatio,  55,  24;  140,  74;  259. 

class.  =  architectural  term:  vaulting  (Yitr.  6,  11;  Sen.  Ep. 
95,  53). 

eccl.  =  fornication  (Tert.  Pud.  1,  2;  Hier.  Ep.  79,  10;  Yulg. 
freq.  Num.  14,  33  to  Apoc.  18,  3). 
generatio,  31,  9;  91,  6;  140,  20;  153,  13;  157,  11,  etc.  passim, 
class.  =a  begetting  (Plin.  9,  50,  74). 

p.  c.  =  a  period  of  time  (Amhros.  Off.  Ministr.  1,  25,  121; 
Yulg.  Matth.  11,  16;  Marc.  8,  38;  Luc.  1,  48;  Act.  2, 
40,  etc). 

gentes,  40,  6;  49,  2 ;  82,  4;  88,  10 ;  92,  1 ;  93,  15,  etc.  passim, 
class.  =  races,  tribes  (Sail.  J.  95,  3;  Liv.  38,  58;  Cic.  Eep. 
2,  20,  etc.). 

eccl.  =  the  gentiles  or  heathen  (Yulg.  Malac.  1,  11;  1  Macc. 

4,  54;  Matth.  6,  32;  Marc.  10,  33;  Luc.  2,  32;  Joan. 
7,  35,  etc.). 

gentilitas,  149,  24. 

class.  =  relationship  (Cic.  de  Or.  1,  38,  173  ;  Plin.  Pan.  39,  3). 
eccl.  =  heathenism  (Lact.  2,  13;  Prud.  <tt€c/>.  10,  1086;  Tert. 
Yirg.  Yel.  2;  Yulg.  Judith  14,  6). 
gratia,  27,  2 ;  35,  3 ;  40,  6 ;  53,  3 ;  58,  1 ;  65,  2,  etc.  passim, 
class.  =  1)  favor,  esteem  (Plaut.  Trin.  1,  1,  12;  Cic.  Plane. 
13,  32;  Caes.  B.  C.  1,  1). 

=  2)  gratitude  (Cic.  Inv.  2,  22,  66 ;  Liv.  37,  37,  8,  etc.). 
=  3)  charm,  beauty  (Ov.  M.  7,  44;  Suet.  Tit.  3;  Quint. 
6,  3,  26,  etc.). 

eccl.  =  divine  grace  (Cyp.  Donat.  2;  Hier.  Ep.  130,  12;  Phi- 
lastr.  107;  Vulg.  Luc.  1,  28;  Joan.  1,  14;  Act.  6,  8; 
Rom.  3,  24,  etc.). 


153 


grex,  19;  2 2,  11. 

class.  =  1)  flock,  herd  (Cic.  Att.  7,  7,  7;  Yarr.  R.  R.  2,  6,  2; 
Yerg.  G.  3,  287). 

=  2)  band,  company  (Cic.  Sull.  28,  77;  Hor.  Ep.  1, 

9,  13,  etc.). 

eccl.  =  the  flock  of  Christ  (Yulg.  Luc.  12,  32;  Act.  20,  28; 
1  Petr.  5,  2). 

haeresis,  23,  4;  29,  12;  36,  27;  44,  6;  82,  15;  93,  18;  236,  2; 
237,  15. 

class.  =  a  school  of  thought  (Cic.  Par.  Proem.  2;  Yitr.  5 
Praef.) . 

eccl.  —  heresy  (Tert.  adv.  Idaer. ;  'Sid.  Ep.  7,  6;  Lact.  4,  30,  2; 
Yulg.  Act.  5,  17,  etc.). 

humilitas,  2,  7  ;  22,  7;  29,  7;  88,  4;  102,  20;  111,  4,  etc.  passim, 
class.  =  lowness,  meanness  (Cic.  Tusc.  5,  10,  29;  Liv.  26,  31, 
4;  Caes.  B.  G.  5,  25). 

eccl.  =  humility  (Lact.  5,  15;  Sulp.  Sev.  Yit.  S.  Mart.  2; 
Yulg.  Judith  6,  15;  Prov.  11,  2;  Eccli.  2,  4;  Dan.  3,  39; 
Luc.  1,  48,  etc.). 

indulgentia,  102,  6,  17 ;  126,  7 ;  157,  29 ;  243,  12. 

class.  =  fondness,  tenderness  (Cic.  Yerr.  2,  1,  44;  Tac.  Ag. 
4,  etc.). 

p.  c.  =  remission  (Capitol.  Anton.  6,  3;  Amm.  16,  5,  16; 
Yulg.  Is.  61,  1;  1  Cor.  76). 

infidelitas,  140,  50;  144,  21,  22;  174A,  4;  185,  22;  186,  38;  217, 
6,  10 ;  232,  4. 

class.  =  untrustworthiness  (Cic.  Tusc.  5,  22 ;  Caes.  B.  C.  2,  33) . 
eccl.=  lack  of  faith  (Hier.  Ep.  60,  5;  Yulg.  Sap.  14,  25). 
inimicus,  31,  6;  48,  2. 

class.  =  enemy  (Cic.  Yerr.  2,  2,  24;  Liv.  29,  38,  etc.), 
eccl.  =  the  evil  spirit  (Yulg.  Matth.  13,  39;  Cyp.  Hab.  Yirg. 
20;  Philastr.  101). 

instructio,  21,  4;  44,  1;  60,  1;  184A,  1. 

class.  =  1)  erecting  (Traj.  Ep.  ad  Plin.  10,  35;  Yitr.  5,  9). 
=  2)  arranging  (Cic.  Caes.  15,  43;  Auct.  Herenn.  3, 

10,  18). 

late=  instruction,  teaching  (Arn.  5,  163;  Hier.  Ep.  130,  15). 
(In  Ep.  243,  1,  it  has  meaning  (2).) 
intentio,  11,  4;  55,  20;  82,  19;  98,  5,  7;  118,  1,  4,  6;  120,  10, 
etc.  passim. 


154 


class.  =  attraction  for,  application  to  (Cic.  Tusc.  2,  23,  54; 
Liv.  4,  17). 

late  =  design,  purpose  (Hier.  in  Ezech.  Horn.  12,  1;  Papin. 
31,  77,  26). 

ira,  190,  9;  193,  3;  194,  23,  30,  31. 

class.  =  anger  (Cic.  Tusc.  4,  9,  21;  Hor.  Ep.  1,  2,  62;  Juv. 
6,  647,  etc.). 

eccl.  =the  wrath  of  God,  i.  e.  eternal  punishment  (Vulg.  Job 
6,  2;  Psa.  57,  10;  Eccli.  5,  7;  Matth.  3,  7;  Luc.  3,  7; 
Joan.  3,  36,  etc.). 

iudicium,  23,  35;  87,  4;  98,  3;  100,  1;  104,  9;  105,  7;  138,  12, 
etc.  passim. 

class.  =  trial,  judgment  (Cic.  Caec.  2;  Caes.  B.  G.  1,  41, 
2,  etc.). 

eccl.  =  the  Last  Judgment  at  the  end  of  the  world  (Cyp.  Lap. 
23;  Yulg.  Jerem.  25,  31;  2  Macc.  15,  20  ;  Matth.  10,  15; 
Luc.  10,  14,  etc.). 

iustitia,  44,  4,  7 ;  53,  7 ;  55,  8 ;  120,  12 ;  125,  1 ;  127,  5 ;  138, 
14;  140,  50,  etc.  passim. 

class.  =  justice  according  to  human  laws  (Cic.  Fin.  5,  23,  65; 
Flor.  1,  24,  etc.). 

eccl.  =  goodness  according  to  the  law  of  God  (Vulg.  Gen.  15, 
6  to  Joan.  3,  7). 
laesio,  73,  9 ;  120,  11. 

class.  =  rhetorical  term :  attack  in  argument  on  an  opponent 
(Cic.  de  Or.  3,  53). 

eccl.  =  injury  (Dig.  10,  3,  28;  Lact.  Ira  D.  17;  Yulg.  Esdr. 
4,  14;  Dan.  6,  23). 
lapsus,  78,  8. 

class.  =  a  slipping  (lit,  or  fig.)  (Lucr.  6,  324;  Cic.  Div.  1,  11, 
19;  Yerg.  A.  10,  750). 

Aug.  =  apostasy, 
lapsi,  23,  2 ;  157,  34. 


class.  =  fallen,  either  into  error  or  wrongdoing  (Caes.  B.  G. 


5,  3 ;  Prop.  1,  1,  25 ;  Tac.  A.  4,  6). 
eccl.  =  apostates  (Cyp.  Ep.  30,  1). 


lavacrum,  35,  3  ;  108,  3,  6,  10  ;  127,  7;  185,  39;  187,  28:  190, 


21;  193,  3;  194,  32;  250,  1. 

p.  c.  =  hath  ( Gell.  1,  2,  2;  Amm.  16,  10,  14;  Tert.  Cor.  3). 
eccl.  =  baptism  (Tert.  Virg.  Yel.  2  ;  Cyp.  Hab.  Yirg.  2;  Pa¬ 
rian.  Bapt.  6:  Yulg.  Tit.  3,  5). 


155 


lectio,  20,  3;  22,  8;  174,  9;  209,  3. 
class.  =  act  of  reading  (Cic.  Ac.  2,  2,  4;  Liv.  9,  29;  Quint.  1, 
8,  2,  etc.). 

late  =  that  which  is  read,  a  lesson  (Macr.  S.  7,  7,  5;  Isid.  1, 
20,  3;  Amm.  30,  4,  18;  Cael.  Aur.  Tard.  1,  5,  163). 

Aug.  =  the  office  of  lector,  one  of  the  Minor  Orders, 
lector,  40,  33;  43,  22;  63,  2;  64,  3. 

class.  =  a  reader  (Cic.  de  Or.  2,  55,  223 ;  Hor.  Ep.  21,  1,  214, 
etc.). 

eccl.  =  a  lector,  a  cleric  in  Minor  Orders  (Tert.  adv.  Haer.  4, 
1;  Sid.  Ep.  4,  25). 

lex,  40,  6 ;  55,  5 ;  82,  9 ;  88,  10 ;  105,  2 ;  137,  17 ;  140,  11 ;  149,  9 ; 
155,  14,  etc.  passim. 

class.  =  law  (Cic.  Caec.  14,  40;  Liv.  3,  33;  Sen.  Ep.  108,  6, 
etc. ) . 

eccl.  =  the  Mosaic  law  or  the  law  of  God  (Vulg.  Psa.  42; 
Esdr.  10,  28;  Matth.  5,  17,  etc.), 
lignum,  140,  15;  147,  34;  187,  3;  199,  34. 

class.  =  wood  (Cato  R.  R.  130;  Cic.  Yerr.  2,  1,  27;  Hor.  C. 

1,  9,  5,  etc.). 

eccl.  =  the  Cross  of  Christ  (Vulg.  Act.  5,  30;  1  Petr.  2,  24). 
machinamentum,  43,  18;  137,  13. 

class.  =  engine,  instrument  (Liv.  24,  34;  Tac.  H.  4,  30;  Sen. 
Ep.  24,  14). 

late  =  trick,  device  (Cod.  Th.  6,  28,  6). 
maledictio,  184 A,  3. 

class.,  very  rare  =  abuse  (Cic.  Cael.  3,  6). 
eccl.  =  curse  (Vulg.  Gen.  24,  41;  Num.  5,  21;  Deut.  11,  26, 
etc.). 

man  datum,  125,  3. 

class.  =  a  command  (Cic.  Att.  5,  7,  3 ;  Liv.  1,  56;  Sail.  J. 
35,  5,  etc.). 

eccl.  =  the  Law  of  God  (Vulg.  Deut.  30,  11,  1 ;  1  Reg.  13,  13 ; 
Matth.  22,  38). 

membrum,  58,  1;  60,  2;  71,  2;  87,  8;  93,  31;  95,  7;  108,  3; 
122,  1 ;  128,  3 ;  129,  2,  etc.  passim, 
class.  =  a  limb,  part  (Verg.  G.  4,  438;  Suet.  Vesp.  20;  Juv. 

2,  11). 

eccl.  =  a  member  of  the  Church  (Vulg.  Rom.  12,  5;  Eph. 
5,  30). 

mors,  157,  32;  166,  21;  190,  8;  217,  19. 


156 


class.  =  death  (Cic.  Fam.  6,  21,  1;  Yerg.  A.  2,  62;  Hor.  S. 
2,  3,  197,  etc.). 

eccl.  =  eternal  death,  i.  e.  hell  (Lact.  7,  10;  Vulg.  Apoc.  2, 
11,  20;  Joan.  5,  16,  etc.). 

mundus,  11,  2;  27,  2;  43,  1;  53,  6;  55,  29;  93,  32;  95,  1;  129,  2, 
etc.  passim. 

class.  =  the  universe  (Cic.  Univ.  10;  Plin.  2,  4,  3;  Juv.  10, 
169,  etc.). 

eccl.  =  this  world  as  opposed  to  heaven  ( Yulg.  Joan.  17,  9 ; 
Eph.  2,  2). 

mysterium,  11,  2;  134,  1;  137,  18;  140,  5;  147,  32. 

class.  =  something  secret,  a  rite  (Cic.  N.  D.  2,  24,  62). 
eccl.  =that  which  transcends  human  intelligence  (Tert.  Apol. 
39;  Yulg.  freq.  Judith  2,  2  to  Apoc.  17,  5). 
naevus,  85,  1. 

class.  =  wart,  mole  (Cic.  N.  D.  1,  28,  79;  Hor.  S.  1,  6,  67; 
Plin.  22,  25,  67). 

late  =  fault,  blemish  (Symm.  3,  34). 
novitas,  21,  2;  36,  24;  44,  8;  54,  6;  55,  5;  140,  19,  30;  151,  6; 
166,  23;  190,  13;  211,  4. 

class.  =  novelty  (Cic.  Div.  2,  28,  60;  Quint.  1,  6,  39,  etc.), 
eccl.  =  newness  of  life,  conversion  (Yulg.  Rom.  6,  4). 
oblatio,  22,  6;  149,  16. 

p.  c.  =  act  of  offering  (Eum.  Pan.  ad  Const.  16;  Dig.  5,  2,  8). 
eccl.  =  sacrifice  (religious)  (Ambros.  Cain  2,  6,  18;  Yulg. 
Eph.  5,  2;  Heb.  10,  5). 
obligatio,  157,  22;  190,  5. 

class.  =  an  engaging  or  pledging  (very  rare:  Cic.  Ep.  ad 
Brut.  1,  18). 

p.  c.  =  an  entanglement  (Dig.  48,  10,  1;  Yulg.  Psal.  124,  52; 
Act.  8,  23). 
observantia,  262,  9. 

class.  =  reverence  (Cic.  Inv.  2,  22,  65;  Quint.  18,  59;  Liv. 
1,  35). 

eccl.  =  observance  of  religious  duties  (Cod.  Th.  16,  5,  12; 
Yulg.  2  Macc.  6,  11). 
officium,  115. 

class.  =  service,  duty  (Sen.  Ben.  3,  18,  1;  Cic.  Lael.  16,  58; 

Col.  2,  14,  6,  etc.), 
p.  a.  =  law-court  (Plin.  Ep.  1,  5,  11). 
opinator,  268,  1. 


157 


class.  =  a  supposer  (once  only:  Cic.  Ac.  2,  20,  66). 
late  =  a  tax-collector  (Cod.  Just.  12,  38,  11;  Cod.  Th.  7, 
4,  26). 

oratio,  20,  2;  21,  6;  22,  3;  29,  36;  65,  1;  78,  4;  111,  7;  124,  2; 
126,  1,  etc.  passim. 

class.  =  language,  discourse  (Cic.  Off.  1,  16,  50;  Plaut.  Mil. 
3,  1,  155,  etc.). 

eccl.  =  prayer  (Fathers;  Yulg.  3  Reg.  8,  28;  2  Macc.  10,  16; 
Luc.  6,  12;  Act.  1,  14,  etc.). 

ordinatio,  21,  2;  43,  4;  61,  2;  78,  3;  108,  5;  126,  6;  185,  17. 
class.  =  a  regulating,  an  ordinance  (Suet.  Aug.  31;  Plin.  Ep. 
8,  24,  8,  etc.). 

eccl.  =  ordination  (Sid.  Ep.  7,  6;  Cassiod.  H.  E.  9,  36). 
ordinator,  43,  3,  9;  88,  5;  129,  4;  140,  57;  161,  10. 
class.  =  a  regulator  (Sen.  Ep.  109). 
eccl.  =  an  ordainer  (Ambros.  in  2  Tim.  4,  13). 
paenitentes,  185,  32;  265,  2,  7. 

class,  as  adj.  =  repentant,  regretful  (Cic.  Phil.  2,  2,  7 ;  Suet. 
Claud.  43). 

Aug.  as  noun  =  penitents. 

paenitentia,  35,  3;  54,  4;  55,  9;  93,  41;  102,  37;  104,  9;  137,  16, 
etc.  passim. 

class.  =  regret  for  failure  (Sen.  Q.  FT.  3.  3;  Phaedr.  1,  13,  2; 
Tac.  A.  1,  45). 

eccl.  =  penance  (Cyp.  Ep.  55,  22;  Tert.  Poen.  2;  Hier.  Ep. 
77,  4,  etc.). 

paganus,  31,  8 ;  35,  3 ;  43,  1 ;  45,  2  ;  91,  8 ;  93,  26 ;  102,  18 ;  184A, 
5;  185,  41;  186,  1;  232,  4;  235,  1;  255. 
class.  =  countryman,  peasant  (Cic.  Dom.  28,  74;  Tac.  H.  3, 
24,  etc.). 

eccl.  =  pagan,  heathen  (Cod.  Th.  16,  7,  2;  Tert.  Cor.  Mil.  11; 
Hier.  in  Psa.  41). 

paradisus,  36,  11;  38,  12;  147,  26;  157,  15;  164,  8;  187,  3,  5, 
6,  9. 

p.  c.  =  a  park  (Gell.  2,  20,  4). 

eccl.  =  paradise  (Tert.  Apol.  47;  Yulg.  Gen.  2,  8;  Cant.  4, 
13;  Apoc.  2,  7,  etc.). 

passio,  36,  29,  30;  40,  6;  44,  10;  54,  1,  8;  55,  2,  etc.  passim, 
p.  c.  =  suffering  (Maxim.  Gallus  3,  42;  Prud.  <xt€<£.  5,  291). 
eccl.  =  the  sufferings  of  Christ  or  of  the  martyrs  (Lact.  5, 
23,  5;  Yulg.  Act.  1,  3). 


158 


pastor,  23,  6;  29,  6;  36,  20;  93,  5;  105,  13;  138,  19;  149,  11; 
157,  37,  etc.  passim. 

class.  =  a  shepherd  (Cato  R.  R.  141,  3 ;  Caes.  B.  C.  1,  24 ; 
Hor.  C.  3,  29,  21). 

eccl.  =  a  pastor  (Vulg.  Ezech.  34,  2;  Joan.  10,  11;  Hebr.  13, 
20;  Eph.  4,  11). 

pater,  11,  2;  14,  4;  23,  4;  120,  6;  130,  19;  134,  4;  138;  140,  31, 
etc.  passim. 

class.  =  a  father  (Caes.  B.  C.  2,  44;  Cic.  de  Or.  1,  43;  etc.), 
eccl.  =  God  the  Father,  First  Person  of  the  Blessed  Trinity 
((Fathers;  Vulg.  Matth.  5,  48;  Luc.  10,  21;  Joan,  4,  23; 
Act.  1,  7,  etc.). 

pax,  93,  41;  105,  1,  6;  185,  46,  47. 

class.  =  peace  (Cic.  Phil.  13,  1,  1;  Caes.  B.  G.  1,  27;  Liv. 

9,  11,  etc.). 

Aug.  =  absolution. 

persecutio,  29,  9;  43,  8;  44,  4;  51,  2;  76,  4,  etc.  passim, 
class.  =  1)  a  pursuing  (Fig.  41,  1,  44). 

=  2)  prosecution  (Cic.  Or.  41,  141). 
eccl.  =  persecution  of  Christians  (Tert.  Spec.  27;  Vulg. 
Matth.  5,  10,  etc.). 

perseverantia,  93,  11;  126,  3;  147,  34;  217,  5;  262,  1. 

class.  =  persistence,  continuance  (Cic.  Inv.  2,  54,  164;  Caes. 
B.  C.  3,  26). 

eccl.  =  perseverance  in  good  (Vulg.  Eccli.  28,  36;  2  Macc. 
14,  38). 

persona,  11,  3;  22,  2;  43,  14;  52,  2;  60,  1;  66,  1;  73,  6;  78,  6; 
82,  5,  etc.  passim. 

class.  =  1)  mask  (Phaedr.  1,  7,  1 ;  Luc.  7,  4,  297;  Mart.  14, 
176,1). 

=  2)  character  in  a  play  (Ter.  Enn.  Prol.  26;  Veil.  1, 
3,2). 

juristic  and  late  =  person  before  the  law  (Cic.  Att.  8,  12,  4; 
Hier.  Ep.  52,  5 ;  Fig.  1,  5,  1 ;  Just.  Inst.  1,  3 ;  Vulg. 
Fent.  1,  17;  2  Par.  19,  7;  Gal.  2,  6). 
pietas,  11,  4;  47,  3;  86;  91,  2;  104,  5;  114;  120,  7;  130,  30; 
134,  3,  etc.  passim. 

class.  =  filial  reverence  for  gods,  parents,  country  (Cic.  N.  F. 
1,  41,  115,  etc.  saepe). 

eccl.  =  love  and  reverence  for  God  (Lact.  4,  17,  17;  Cyp.  Ep. 


159 


55,  23;  Yulg.  Eccli.  49,  4;  Is.  11,  2;  1  Tim.  2,  2;  Tit. 

1,  1,  etc.), 
plaga,  143,  1. 

class.  =  wound,  misfortune  (Plaut.  Ps.  1,  2,  4;  Cic.  Tusc.  2, 
17,  41,  etc.). 

eccl.  =  a  plague  (Yulg.  Lev.  13,  2;  Exod.  11,  1;  3  Reg.  8, 
37,  etc.). 

plebs,  23,  5;  33,  4;  71,  5;  82,  2;  84,  2  ;  105,  1;  185,  36;  209,  2; 
238,  5,  13;  265,  4. 

class.  =  the  common  people  (Cic.  Leg.  3,  3,  10 ;  Liv.  2,  33, 

2,  etc.). 

late  =  populus  (Yulg.  Gen.  23,  13;  Hier.  c.  Joan.  11). 

Aug.  in  plu.  =  congregations. 

populus  (in  plural)=l)  people:  36,  29;  82,  17;  87,  2;  91,  3; 

105,  1;  118,  19;  175,  32;  179,  4. 

==2)  the  laity  as  distinguished  from  the 
clergy:  204,  1;  209,  9;  220,  7;  232,  6;  228,  9. 

(Hier.  adv.  Yigil.  5.) 

Still  later  populi  came  to  mean  persons,  losing  entirely  its  origi¬ 
nal  collective  force.2 

praecursor,  187,  23 ;  189,  4. 

class.  =  a  forerunner  (lit.)  (Plin.  Pan.  761). 
eccl.  =  the  Precursor,  a  name  given  to  St.  John  the  Baptist, 
praedicatio,  87,  7;  164,  11,  12;  166,  21;  169,  34;  185,  18,  23; 
194,  7;  199,  49;  217,  9;  228,  12;  238,4;  243,  6. 
class.  =  praise  (Cic.  Q.  Fr.  1,  1,  14;  Plin.  Ep.  9,  9,  3;  Liv.  4, 
49,  10). 

eccl.  =  preaching  (Yulg.  Jonae,  3,  2;  Matth.  12,  41;  Rom. 
16,  25). 

praedicator,  40,  6;  82,  9;  112,  2;  127,  7;  175,  3;  194,  11;  200, 
1;  217,  11. 

class.  =  a  eulogist  (Cic.  Balb.  2,  4;  Plin.  Ep.  7,  33,  2). 
eccl.  =  a  preacher  (Tert.  adv.  Marc.  4,  28;  Sulp.  Sev.  Ep.  1, 
6;  Yulg.  1  Tim.  2,  7). 
praeiudicium,  59,  2;  78,  4;  242. 

class.  =  a  preceding  judgment  (Quint.  5,  2,  1;  Cic.  Div.  4, 
12,  etc.). 

p.  c.  =  damage,  prejudice  (Gell.  2,  2,  7;  Dig.  1,  6,  10;  Yulg. 
1  Tim.  5,  21). 


2  Bonnet,  274. 


160 


praepositus,  43,  23. 

class.  =  one  set  over  others,  a  prefect  (Cic.  Pis.  36,  88;  Tac. 
H.  1,  3,  6). 

Aug.  =  a  religious  or  ecclesiastical  superior, 
praeposita,  211,  4=  abbess. 

praevaricatio,  158;  177,  13;  179,  13;  186,  32,  33;  190,  7;  194, 
30;  217,  9. 

class.  =  violation  of  duty,  collusion  (Cic.  Part.  36,  124;  Plin. 
Ep.  120,  2). 

eccl.  ==  transgression,  sin  (Yulg.  Levit.  7,  18;  Deut.  19,  16; 
Psal.  100,  3). 

praevaricator,  17,  5;  82,  20;  102,  18;  196,  4. 

class.  =  sham  defender  or  accuser  in  a  suit  (Cic.  Part.  36, 
126). 

eccl.  ==  sinner,  apostate  (Lact.  2,  16;  Hilar,  in  Ps.  18,  15,  11; 
Yulg.  2  Reg.  23,  6;  Prov.  13,  2,  etc.), 
pressura,  111,  2;  224,  2. 

class.  =  pressure  (Plin.  18,  31,  74;  Sen.  Q.  N.  2,  6,  4). 
eccl.  =  affliction,  persecution  (Tert.  ad  Uxor.  1,  5;  Lact.  5, 
22,  17;  Yulg.  Luc.  21,  23;  Joan.  16,  33;  2  Cor.  1,  4). 
principatus,  149,  25;  263. 

class.  =  preeminence,  chief  place  (Cic.  N.  D.  2,  11,  29;  Caes. 
B.  G-.  6,  8;  Nepos.  Arist.  1). 

eccl.  =  angels,  good  or  had  (Yulg.  Rom.  8,  38;  Colos.  1,  1, 
16). 

probator,  153,  1. 

class.  =  an  approver  (Cic.  Phil.  2,  12,  29). 
eccl.  =  an  examiner  (Yulg.  Jerem.  20,  12). 
providentia,  19;  23,  8;  98,  4;  102,  13,  etc.  passim, 
class.  ==  foresight  (Cic.  Inv.  2,  53,  160;  Sen.  Ep.  5,  9;  Plin. 
Ep.  3,  19,  9). 

eccl.  =  the  Providence  of  God  (Yulg.  Tob.  9,  2 ;  Judith,  9,  5 ; 
Sap.  6,  17,  etc.), 
publicanus,  146,  67. 

class.  =  a  tax-collector  (Cic.  Plane.  9,  23;  Liv.  43,  16). 
eccl.  =  a  sinner  (Yulg.  Matth.  5,  46;  Marc.  2,  15;  Luc.  3, 
12,  etc.). 

quadragesima,  29,  2;  169,  1. 

class.  =  the  fortieth  part  (Tac.  A.  13,  51;  Suet.  Yesp.  1). 
eccl.  =  the  fast  of  Lent  (Hier.  Ep.  41,  3). 


161 


reatus,  98,  6;  125,  3;  126,  1;  164,  13;  166,  27;  167,  2,  17,  20. 
class.  =  the  state  of  reus  or  defendant  (Quint.  8,  3,  34). 
eccl.  =  guilt  (Tert.  adv.  Marc.  2,  15;  Hier.  in  Eph.  2,  3,  8). 
redemptio,  55,  4,  25;  102,  35;  149,  20;  157,  22;  186,  40;  190,  3. 
class.  =  a  buying  back  (Liv.  25,  6;  Quint.  7,  1,  29;  Vulg. 
Levit.  25,  24;  Num.  18,  16). 

eccl.  =  release  from  sin  and  its  punishment  (Vulg.  Psal.  110, 
9;  Prov.  13,  8;  Isai.  63,  4;  Matth.  20,  28;  Marc.  10, 
45,  etc.). 

redemptor,  122,  2;  129,  2;  177,  11;  185,  23;  186,  27;  199,  21. 
class.  =  a  contractor,  tax-farmer  (Cic.  Div.  2,  21,  47;  Hor.  C. 
3,  1,  35,  etc.). 

eccl.  =  the  Redeemer  (Hier.  Ep.  66,  8;  Vulg.  Job  19,  25; 
Psal.  18,  15;  Isai.  43,  14;  Act.  7,  35). 
remissio,  55,  3;  137,  12;  157,  22;  158,  5;  164,  12;  175,  6,  etc. 
passim. 

class.  =  a  sending  back,  a  relaxing  (Liv.  27,  17,  11 ;  Cic.  Tusc. 
2,  23,  54,  etc.). 

eccl.  =  forgiveness  of  sin  (Tert.  adv.  Marc.  4,  28  ;  Ambros.  de 
Isaac  et  Anim.  1,  1;  Vulg.  Matth.  26,  28;  Marc.  1,  4; 
Luc.  1,  77;  Act.  2,  38). 
renuntiatio,  85,  12. 

class.  =  report,  announcement  (Cic.  Verr.  2,  1,  34;  Plin.  Pan. 
77,  1). 

Aug.  =  renuntiation  (as  a  virtue), 
requies,  48,  4;  55,  17;  69,  2. 

class.  =  rest,  refreshment  (Lucr.  6,  1178;  Cic.  Off.  2,  2,  6; 

Ov.  Tr.  4,  10,  118,  etc.) 

Aug.  =  eternal  rest,  heaven. 

sacramentum,  21,  3 ;  22,  4 ;  23,  4 ;  34,  3 ;  36,  28 ;  43,  23  ;  44,  10 ; 
61,  1,  etc.  passim. 

class.  =  a  guarantee,  a  military  oath  (Varro  L.  L.  5,  180;  Cic. 

Off.  1,  11;  Caes.  B.  C.  1,  23,  etc.), 
in  Aug.  =  1)  symbol,  23,  4;  43,  23. 

=  2)  dignity,  36,  12  (Lact.  7,  3,  14;  Amm.  15,  7,  7). 
=  3)  dispensation,  40,  6. 

=  4)  rite,  40,  4;  43,  23;  44,  16  (Lact,  7,  22,  2). 

=  5)  secret  or  mystery,  237,  4,  6,  7,  8  (Tert.  Marc.  5, 
18;  Hier.  in  Is.  13,  45;  Vulg.  Tob.  12,  11;  Apoc. 
1,  20). 

11 w 


162 


=  6)  sacrament,  36,  28;  44,  10;  61,  1;  102,  38;  105, 
12;  106;  108,  1,  etc.  (Fathers;  Vnlg.  Eph.  5,  32). 
=  7)  the  Holy  Eucharist,  44,  10  (Tert.  Cor.  3;  Yirg. 
Vel.  2). 

saeculum,  23,  3;  26,  5;  43,  8;  58,  2;  66,  1;  68,  2;  73,  10;  78,  1; 
84,  1 ;  93,  27,  etc.  passim. 

class.  =  an  age,  century  (Cic.  N.  D.  1,  9,  21;  Liv.  9,  18; 
Quint.  8,  6,  24,  etc. ) . 

eccl.  =  the  world  and  its  ideas  as  hostile  to  Christian  prin¬ 
ciples.  (Prud.  <TT£cf).  2,  583;  Paul.  Nol.  Ep.  23,  33;  Tert. 
Exhort,  ad  Cast.  13;  Yulg.  Jacob.  1,  27.) 
salus,  40,  4;  41,  1;  43,  22  ;  60,  1;  61,  1;  76,  2;  83,  3;  84,  2; 
87,  1,  etc.  passim. 

class.  =  safety,  health  (Cato  K.  R.  143,  1;  Plaut.  Bacch.  4, 
9,  147;  Cic.  Fin.  2,  35). 

eccl.  =  eternal  salvation  (Yulg.  Psa.  3,  9;  Prov.  8,  35;  Eccli. 
13,  18;  Luc.  1,  69;  Act.  13,  26;  2  Cor.  6,  2,  etc.), 
sapientia,  102,  29. 

class.  =  wisdom  (Lucr.  5,  10;  Cic.  Off.  2,  2,  5,  etc.). 

Aug.  =  the  Holy  Ghost, 
scissura,  185,  45. 

class.  =  a  cleft,  fissure  (Sen.  Q.  N.  6,  2;  Plin.  5,  9,  9,  etc.), 
eccl.  =  schism  (Prud.  Psych.  756;  Yulg.  1  Cor.  11,  18,  etc.), 
scriba,  43,  23. 

class.  =  a  secretary  (Cic.  Yerr.  2,  3,  79;  Liv.  2,  12,  22;  Hor. 
S.  1,5,  35). 

eccl.  =  a  Scribe,  member  of  a  Jewish  sect  ( Vulg.  2  Reg.  8,  17 ; 
Matth.  23,  2,  etc.). 

scriptura,  21,  3 ;  22,  1 ;  44,  3 ;  47,  2 ;  49,  3 ;  53,  6 ;  54,  5 ;  64,  3 ; 
71,  4;  73,  1;  77,  1,  etc.  passim. 

class.  =  writing  (Cic.  de  Or.  1,  33,  150;  Liv.  25,  12;  Suet. 
Gram.  2,  etc.). 

eccl.  =  the  Scriptures  (Yulg.  Matth.  21,  42;  Joan.  7,  42; 
Marc.  14,  49,  etc.). 

seductio,  53,  7;  127,  1;  134,  4;  185,  18. 
class.  =  a  leading  aside  (Cic.  Mur.  24,  49). 
eccl.  =  seduction  (Tert.  adv.  Marc.  2,  2;  Hier.  in  Ts.  4,  14, 
23;  Ambros.  in  Luc.  7,  21,  18  ;  Yulg.  Jerem.  14,  14;  2 
Thes.  2,  10). 

sermo,  29,  3,  7,  8,  11;  36,  28;  41,  2  ;  188,  2. 


163 


class.  =  speech,  conversation  (Plaut.  Cure.  1,  3,  37;  Cic.  Off. 

1,  38,  136;  Caes.  B.  G.  5,  37,  etc.). 

Aug.  =  sermon,  homily. 

spes,  20,  2;  27,  3;  64,  1;  120,  8,  12;  130,  17;  147,  34,  etc. 
passim. 

class.  =  hope  (Cic.  N.  D.  3,  6,  14;  Hor.  S.  2,  5,  26;  Caes.  B. 
G.  1,  42,  etc.). 

eccl.  =  a  theological  virtue,  hope  of  salvation  (Yulg.  Act.  24, 
15;  Galat.  5,  5;  Eph.  2,  12;  Tit.  1,  2). 
spiritus,  11,  2;  12;  23,  4;  43,  11;  82,  2;  98,  2;  108,  3,  etc. 
passim. 

class.  =  spirit,  breath  (Cic.  Verr.  2,  5,  45;  Cels.  4,  4;  Liv. 
40,  16,  1,  etc.). 

eccl.  =  the  Holy  Ghost  (Cod.  Th.  1,  1,  1;  Lact.  4,  27,  12; 
Yulg.  Matth.  1,  18;  Marc.  1,  8;  Luc.  1,  151;  Joan.  1, 
32,  etc.). 

This  word  also  occurs  frequently  in  the  Letters  with  a  classical 
meaning,  and  is  especially  used  to  denote  spirit  or  meaning  as 
opposed  to  letter. 

susceptio,  11,  2;  130,  26;  140,  31;  169,  7;  187,  40. 
class.  =  undertaking  (Cic.  Fin.  3,  9,  22). 

Aug.  =  the  Incarnation  of  Christ.  The  expression  is  either 
susceptio  hominis  or  susceptio  carnis. 
susceptor,  186,  6;  187,  40. 

p.  c.  =  contractor  or  tax-collector  (Cod.  Th.  2,  12,  6;  Cod. 
Just.  10,  70). 

eccl.  =  protector  (Yulg.  Psa.  34,  41,  etc.), 
temptatio,  36,  21;  62,  2;  69,  1;  93,  30;  95,  2;  130,  21,  etc. 
passim. 

class.  =  attack,  trial  (Cic.  Att.  10,  7,  2;  Liv.  4,  42,  4). 
eccl.  =  temptation  (Yulg.  Tob.  2,  12;  Judith  8,  24;  Matth. 
6,  13,  etc.). 

temptator,  36,  21;  48,  3;  127,  1;  140,  34;  153,  12). 
class.  =  assailant,  attempter  (Hor.  C.  3,  4,  71). 
eccl.  =  the  evil  spirit  (Yulg.  Matth.  4,  3;  Juvenc.  1,  384). 
testamentum,  29,  44;  82,  15;  93,  19;  102,  17;  111,  5;  124,  2, 
etc.  passim. 

class.  =  will,  testament  (Cic.  Mil.  18,  48;  Hor.  Ep.  1,  7,  9; 
Hep.  Att.  5,  2). 

eccl.  =  the  Bible,  old  or  new  testament  (Lact.  4,  20,  4 ;  Tert. 
adv.  Marc.  1;  Yulg.  2  Cor.  3,  14,  etc.). 


164 


tractator,  82,  24;  147,  17;  157,  39. 

class.  =  a  slave  attendant  (Sen.  Ep.  66,  53). 
p.  c.  =  one  who  treats  of  or  handles  (Sid.  Ep.  2,  9 ;  Hier.  in 
Helv.  6). 

tractatns,  44,  10;  224,  2. 

class.  =  management,  treatment  (Cic.  de  Or.  3,  23,  86;  Quint. 
12,  8,  2,  etc.). 

eccl.  =  treatise  (Hier.  Ep.  54,  11;  Aug.  Haeres.  4,  praef.). 
traditio,  36,  6;  40,  5;  43,  6;  54,  3;  70,  1;  76,  1;  93,  27. 

class.  =  surrender  (Liv.  32,  14,  3;  Plin.  37,  1,  4;  Yal.  Max. 
8,14). 

eccl.  =  tradition  (Vulg.  Matth.  15,  2;  Marc.  7,  3)  (in  36,  6; 
40,  5;  93,  2). 

Aug.  =  betrayal  of  the  Sacred  Books  under  persecution  (51, 
2;  43,  6,  10;  54,  3;  70,  1 ;  76,  2). 
traditor,  35,  4;  43,  3,  5,  6,  7,  9,  10  ;  44,  4,  5;  53,  3,  4;  70,  1, 
etc.  passim. 

class.  =  traitor  (Tac.  H.  4,  24). 

Aug.=  one  who  betrayed  the  Sacred  Books  under  persecution, 
transgressio,  205,  10. 

class.  =  passing  over  (Cic.  Pis.  33,  81). 
eccl.  =  transgression  (Aug.  Quaest.  in  Exod.  108;  Ambros. 
in  Luc.  7,  164;  Vulg.  1  Esdr.  9,  4;  Isai.  59,  13;  Galat. 
3,  19). 

verbum,  93,  32;  102,  11;  105,  4,  16. 

class.  =  word,  language  (Cic.  Brut.  78,  270;  Caes.  B.  G.  2, 


14,  etc.). 

eccl.  =  Ao'yo?,  The  Word,  Second  Person  of  the  Blessed  Trinity 
(Vulg.  Joan.  1,  1;  Apoc.  19,  13). 
villa,  44,  14;  173,  7. 

class.  =  a  farm,  country-house  (Ter.  Heaut.  4,  4,  9;  Cato  R. 
R.  4;  Cic.  Fam.  10,  33,  5). 

late  =  a  village,  town  (App.  M.  8,  p.  209;  Hier.  de  Situ  et 
Nom.  Loc.  Col.  178). 

vita,  55,  3 ;  93,  3 ;  98,  5 ;  102,  38 ;  127,  2 ;  130,  15 ;  134,  1,  etc. 
passim. 

class.  =  life  (Cic.  N.  D.  2,  54,  134;  Tac.  A.  2,  88,  etc.), 
eccl.  =  eternal  life,  heaven  (Cyp.  Or.  Dom.  1;  Ep.  55,  22; 
Commodian.  Apol.  58). 
vocatio,  82,  11,  15;  149,  22;  157,  16  ;  218,  5. 

class.  =  a  summons  (Gell.  13,  12,  6;  Cat.  47,  5). 


165 


eccl.  =  calling,  vocation  (Hilar,  in  Matth.  4,  15 ;  Vulg.  1  Cor. 

1,  26;  Hebr.  3,  1). 

b)  Adjectives. 

beatus,  44,  4,  12;  73,  7;  78,  3;  92,  4;  102,  11;  104,  12,  etc. 
passim. 

class.  =  happy,  fortunate  (Cic.  de  Or.  2,  33,  144;  Hor.  C.  2, 

2,  18,  etc.). 

eccl.  =  blessed  (of  the  dead)  (Amm.  25,  3,  1;  Hier.  Ep.  ad 
Marc.  24). 
canonicus,  28,  2. 

class.  =  according  to  rule  or  measure  (Vitr.  1,  1 ;  Gell.  18, 
18,  5) 

eccl.  =  canonical  (Civ.  Dei  18,  36;  Doctr.  Christ.  2,  81). 
devotus,  38,  9. 

class.  =  devoted,  faithful  (Juv.  9,  72;  Sen.  Ben.  5,  17;  Caes. 
B.  G.  3,  22,  1). 

eccl.  =  pious,  devout  (Hier.  Ep.  108,  2;  Auson.  Id.  1,  2;  Cass. 
Yarr.  2,  16). 

dominicus,  23,  4,  6;  35,  3;  36,  9;  40,  1;  51,  2;  53,  4;  54,  2; 
55,  17,  etc.  passim. 

class.  =  of  or  belonging  to  a  master  (Yarro  R.  R.  2,  10,  10; 
Sen.  Ep.  47). 

eccl. — with  or  without  dies  =  the  Lord’s  Day;  Sunday  (Tert. 
Cor.  3;  Jejun.  15;  Cyp.  Ep.  38). 
fideles  (plu.)  53,  3  ;  77,  1 ;  78,  1 ;  82,  15 ;  93,  9  ;  98,  5,  etc.  passim, 
class.  =  trusty,  faithful  (Cic.  Cael.  6,  14;  Liv.  22,  37,  4; 
Caes.  B.  G.  7,  76). 

eccl.  =  the  believers,  the  faithful  (of  the  Church)  (Comm. 
2,  2 ;  Lact.  4,  13 ;  Cyp.  Op.  et  Elem.  8 ;  Fortunat.  12,  Ep. 
66,  5;  Yulg.  Act.  10,  45;  Ephes.  1,  1;  Colos.  1,  2,  etc.), 
gentilis,  29,  9;  32,  20,  26,  27 ;  139,  2;  149,  25;  184A,  5;  231,  5. 
class.  =  of  or  belonging  to  a  gens  (Cic.  Top.  6,  29;  Liv.  3, 
58,  11;  Ov.  F.  2,  19). 

p.  c.  =  foreign  (Cod.  Th.  3,  14,  1;  Amm.  14,  7). 
eccl.  =  gentile,  heathen  (Prud.  <xt£</>.  10,  464;  Hier.  Ep.  22, 
30;  Yulg.  Tob.  1,  12;  Act.  14,  5). 
infideles  (plu.)  102,  4,  14;  120,  5;  140,  8,  9. 

class.  =  faithless,  unreliable  (Caes.  B.  G.  7,  59;  Cic.  Off.  3, 
29,  106,  etc.). 

eccl.  =  unbelieving,  infidel  (Salv.  de  Gub.  5;  Yulg.  Rom.  15, 
31;  1  Cor.  6,  6). 


166 


instils,  138,  12;  140,  71;  147,  19;  153,  26;  157,  4;  164,  9;  167, 
20;  177,  15,  etc.  passim. 

class.  =  upright,  honorable  (Cic.  Off.  2,  12,  42;  Ov.  P.  4,  3, 
22;  Hor.  C.  1,  12,  54). 

eccl.  =  virtuous  according  to  divine  law  (Vulg.  Psa.  1,  5 ; 
Prov.  3,  33,  etc.), 
latebrosus,  95,  3;  137,  5;  164,  10. 

class.  =  full  of  hiding-places  (Plaut.  Bacch.  3,  3,  26;  Cic. 
Sest.  59,  126,  etc.). 

Aug.  =  obscure,  intricate  (Retract.  1,  19). 
litterarius,  37,  2;  40,  1,  9. 

class.  =  of  or  pertaining  to  reading  and  writing  as  elementary 
subjects  (Quint.  1,  4,  27;  Tac.  A.  3,  66;  Plin.  9,  8,  8). 
Aug.  =  literary. 
omnis  =  totus  in  22,  1,  1. 

pastoralis  175,  4;  178,  2;  185,  23;  191,  2;  194,  47;  208,  2;  209, 
9;  237,  9. 

class.  =  of  or  belonging  to  a  shepherd  (Varro.  R.  R.  2,  1,  15; 
Cic.  Div.  1,  48). 

Aug.  =  of  or  belonging  to  a  shepherd  of  souls,  a  pastor, 
pius,  55,  18;  73,  10;  92,  1,  3,  4;  102,  38;  104,  3;  118,  21,  etc. 
passim. 

class.  =  conscientious,  filial  (Verg.  A.  6,  662;  Cat.  16,  5; 
Cic.  Leg.  2,  7,  15,  etc.). 

eccl.  =  pious,  devout  (Cyp.  Ep.  55,  29;  Vulg.  2  Petr.  2,  9). 
pontificalis,  82,  23. 

class.  =  belonging  to  a  pontifex  (Cic.  Leg.  2,  21,  52;  Ov.  F. 
3,  420). 

Aug.  =  belonging  to  a  bishop, 
prolixus,  36,  2;  40,  1;  73,  8;  82,  20;  111,  9,  etc.  passim. 

class.  =  tall,  far-reaching  (Ter.  Heaut.  2,  3,  49;  Ov.  Tr.  4, 
2,  34;  Verg.  E.  8,  38). 

p.  c.  =long,  prolix  (Gell.  13,  28,  3;  Macr.  S.  3,  7). 
publicanus,  140,  67. 

class.  =  of  or  belonging  to  public  revenue,  a  tax-gatherer  ( Cic. 

Verr.  2,  3,  34;  Liv.  43,  16). 
eccl.  =  a  sinner  (Vulg.  Luc.  18,  10). 
saecularis,  27,  2;  33,  5;  40,  1;  48,  1;  55,  37;  64,  4;  69,  1,  etc. 
passim. 

class.  =  of  or  belonging  to  a  saeculum  (Suet.  Aug.  31;  Plin. 
7,  48,  etc.). 


167 


eccl.  =  worldly,  profane,  pagan  (Hier.  Ep.  60,  11;  Tert.  Ex¬ 
hort,  ad  Cast.  13;  Vulg.  1  Cor.  6,  4;  2  Tim.  2,  4;  Tit. 
2,  12). 

salntaris,  20,  3;  22,  18;  29,  9;  36,  15;  93,  3;  140,  46;  173,  10; 
217,  7;  243,  7. 

class.  =  healthful,  beneficial  (Cic.  Leg.  1,  16,  44;  Quint.  12, 
10,  79,  etc.). 

eccl.  =  of  or  pertaining  to  salvation  (sometimes  salutare  = 
salus)  (Vulg.  Psa.  26,  9;  Eccli.  15,  3;  2  Macc.  3,  32). 
salvus,  78,  6;  82,  8;  137,  9;  140,  26;  145,  8;  149,  3;  157,  8; 
167,  2;  169,  4;  185,  43;  187,  34;  217,  19. 
class.  =  safe,  uninjured  (Cato  R.  R.  141,  3;  Plaut.  Aul.  4,  6, 
11 ;  Liv.  22,  10) . 

eccl.  =  saved  from  sin,  redeemed’  (Vulg.  Act.  2,  21;  1  Cor. 
7,  6,  etc.). 

sanctus,  14,  3;  26,  5;  36,  16;  43,  23;  55,  23;  78,  3;  82,  14, 
etc.  passim. 

class.  =  sacred,  holy  (Cic.  Leg.  3,  3,  9;  Liv.  8,  37;  Quint.  6, 
36,  etc.). 

eccl.  =  a  saint  (Fathers;  Vulg.  2  Par.  6,  41 ;  Psa.  30,  24,  etc.), 
spiritalis,  22,  1,  5,  9;  29,  2;  31,  7;  34,  3;  36,  11;  37,  2;  43, 
27,  etc.  passim. 

class.  ==  belonging  to  breathing  (Vitr.  10,  1;  Veg.  5,  75,  1); 
eccl.  =  spiritual  (Tert.  Apol.  22;  Prud.  10,  13;  Vulg. 

Gal.  6,  1,  etc.). 

terrenus,  9,  3;  15,  2;  27,  1;  31,  5;  35,  4;  36,  11;  43,  13,  etc. 
passim. 

class.  ==  earthy,  earthen  (Caes.  B.  G.  1,  43;  Liv.  38,  20,  1; 
Suet.  Calig.  19,  etc.). 

eccl.  =  transitory  as  opposed  to  eternal  (Cyp.  de  Zelo  2 ;  Lacfc. 
5,  22). 

transmarinus,  22,  4;  29,  10;  43,  11 ;  44,  5 ;  52,  3,  etc.  passim, 
class.  =  transmarine,  foreign  (Plaut.  Most.  2,  2,  66;  Liv.  26, 
24;  Caes.  B.  G.  6,  24). 

Aug.  =  non- African  (applied  to  Churches). 
unus  =  primus,  36,  28. 

c)  Verbs. 

aedificare,  31,  7;  47,  3;  69,  1;  82,  7;  87,  5;  104,  12,  etc.  passim, 
class.  =  to  build  (Cato  R.  R.  3,  1;  Plaut.  Mil.  2,  2,  56;  Caes. 
B.  G.  6,  22,  etc.). 


168 


eccl.  =  to  edify  (Vulg.  1  Cor.  8,  1 ;  1  Thess.  5,  11). 

Augustine  also  uses  this  verb  with  the  classical  meaning  in 
127,  7;  157,  33;  186,  36;  187,  19,  31,  41;  243,  1. 
angariare,  138,  9,  11;  139,  3. 

class,  (rare)  =  to  exact  something  as  quit-rent,  villainage 
(Dig.  49,  18). 

eccl.  =  to  compel  (Vulg.  Matth.  5,  41;  Marc.  15,  21). 
cibare,  102,  2,  6. 

class.  =  to  feed  animals  (Col.  8,  10;  Suet.  Tib.  72). 
late  =  to  feed  men,  to  take  food  (Hier.  in  Ezech.  1,  3,  2; 
Vulg.  Deut.  8,  16;  Psal.  79,  6;  Prov.  25,  21;  Jerem.  9, 
15,  etc.). 

circumcidere,  23,  4;  82,  8,  12,  16,  18,  19. 

class.  =  to  cut  around,  to  trim  (Lucr.  3,  412;  Caes.  B.  G-.  25, 
5;  Cic.  Fin.  5,  14). 

eccl.  =  to  circumcise  (Vulg.  Gen.  17,  10;  Exod.  4,  25;  Levit. 
12,  3,  etc.). 

communicare,  64,  2;  70,  2;  76,  2;  87,  1;  93,  13;  102,  38,  etc. 
passim. 

class.  =  to  share,  divide  (Cic.  Lael.  19,  70;  Caes.  B.  G.  7,  37; 
Sail.  C.  56,  5). 

Aug.  =  1)  to  form  part  of  a  Church  congregation. 

=  2)  to  receive  the  Holy  Eucharist  (Hier.  Ep.  48,  15). 
compungere,  93,  49 ;  153,  15. 

class.  =  to  prick,  sting  (Phaedr.  3,  6,  3;  Col.  8,  14,  8;  Cels. 

6,  18,  9). 

eccl.  =  to  feel  remorse  (Lact.  4,  18,  14;  Sulp.  Sev.  Dial.  3,  13 ; 
Vulg.  Psa.  4,  5;  Act.  2,  37). 

convertere,  82,  3;  83,  3;  91,  6;  93,  26;  97,  4;  102,  37;  104,  9; 
105,  4;  140,  30;  166,  18;  217,  29;  227;  232,  2. 
class.  =  to  turn  or  whirl  around  (Lucr.  2,  1097;  Cic.  Rep.  6, 
17,  17,  etc.). 

eccl.  =  to  convert  (Hier.  in  Philem.  5,  10  ;  Vulg.  3  Reg.  8,  35; 
2  Par.  6,  24;  Tob.  13,  8;  Job  17,  10,  etc.), 
coronare,  108,  9. 

class.  =  to  wreathe,  crown  (Ov.  M.  8,  264;  Hor.  C.  3,  23,  15, 
etc.) . 

Aug.  (in  passive)  =to  be  crowned  with  martyrdom, 
dealbare,  34,  3. 

class.  =  to  whiten  (Cic.  Verr.  2,  1,  55;  Suet.  Gall.  9;  Vitr. 

7,  4,  etc.). 


169 


eccl.  =  to  purify  (of  the  soul)  (Yulg.  Apoc.  7,  14;  Hier.  Ep. 
108,  17). 

decolorare,  77,  1;  123,  8;  138,  10. 

class.  =  to  discolor  (Sen.  Q.  N.  2,  41;  Hor.  C.  2,  1,  35;  Cels. 

2,  8). 

late  =  to  disgrace  (Cod.  Just.  1,  3,  19 ;  Capitol.  Ant.  Phil.  19). 
diffamare,  71,  6;  87,  5;  97,  4;  102,  35;  104,  7. 

class.  =  to  divulge  wrongly  (Ov.  M.  4,  236;  Tac.  A.  14,  22). 
late  =  to  publish  (in  good  sense)  (Aug.  de  Mor.  Eccl.  14; 
Yulg.  Marc.  1,  45). 

dimittere,  43,  10;  73,  3;  82,  33;  93,  21;  104,  8;  157,  2;  167,  19; 
185,  49;  194,  42;  211,  14. 

class.  =  to  dismiss,  release  (Cic.  Sull.  20,  57 ;  Caes.  B.  C. 
1,  18).  ' 

eccl.  =  to  forgive  sins  (Pacian.  Ep.  3,  24;  Philastr.  107,  125; 
Yulg.  Marc.  2). 

dirigere,  161,  10;  191,  1;  215,  2. 

class.  =  to  arrange,  direct  (Caes.  B.  G.  6,  8,  5;  Liv.  2,  6; 
Yerg.  A.  5,  162,  etc.). 

late  =  to  send  a  letter  ( Capitol.  Clod.  Alb.  2 ;  Hier.  Ep. 
134,  2). 

donare,  43,  11;  48,  3;  193,  5. 

class.  =  to  give  (Plaut.  Mil.  4,  4,  5;  Cic.  Rose.  Am.  8;  Caes. 

B.  G.  7,  11,  etc.). 

Aug.  =  to  forgive  sins, 
dormire  (in  pres,  part.)  22,  6. 

class,  (dormire)  =  to  sleep  (Plaut.  Most.  3,  2,  4;  Hor.  Ep.  1, 
7,  13,  etc.). 

eccl.  (dormientes)  =  those  who  sleep,  i.  e.  the  dead  (Yulg.  1 
Thess.  4,  12;  Hier.  ad  Rufin.  3,  2). 
electus,  236,  1,  2;  264,  2 — in  Manichaean  sense  of  the  initiated, 
eligere,  110,  4;  127,  2;  140,  81;  147,  19;  149,  16;  185,  33;  197, 
5;  202A,  17;  211,  2. 

class.  =  choose,  select  (Yarro  R.  R.  3,  9,  14;  Cic.  Tusc.  3,  34, 
83,  etc.). 

Augustine  uses  it  regularly  for  malle  with  a  verb  in  the  infini¬ 
tive,  e.  g.  elegerunt  vivere  (166,  18)  ;  eligitis  confidere 
(140,  8);  eligant  vitam  finire,  127,  2),  etc. 
eructare,  27,  4. 

class.  =  to  vomit  forth  (Cic.  Pis.  6,  13;  Yerg.  A.  3,  6,  32; 
Lucr.  3,  1012). 


170 


eccl.=  to  utter  (Civ.  Dei  18,  32;  Vulg.  Psa.  44,  2;  Matth. 

13,  35). 

evacuare,  177,  11;  185,  17;  186,  37;  196,  16. 
class.  =  to  empty  (Plin.  20,  6,  23). 

late  =  to  cancel  (Cod.  Just.  8,  43,  4;  Vulg.  1  Cor.  1,  17; 
Galat.  3,  17). 

habere — frequent  passim.  Begins  to  lose  its  meaning  of  have, 
hold  and  shows  signs  of  becoming  an  auxiliary  verb,  as  it 
later  developed  in  the  Romance  languages.  In  209,  3; 
occurs  the  expression  “  habebam  .  .  .  paratum  presby- 
terum,”  which  indicates  the  beginning  of  this  develop¬ 
ment. 

In  82,  32  non  habeo  is  equivalent  to  nescio. 
insinuare,  11,  4;  18,  2;  36,  2;  44,  2;  49,  1;  53,  1;  54,  8;  55, 
14;  64,  2;  65,  1;  95,  7,  etc.  passim, 
class.  =  1)  to  bring  in  by  windings  or  turnings  (Lucr.  6,  860 ; 
Liv.  44,  41). 

=  2)  to  ingratiate  oneself  (Suet.  Gram.  21;  Plin.  Pan. 
62). 

late  =  to  make  known,  to  teach  (cf.  French  enseigner)  (Dig. 
32,  1,  11;  Rutil.  Nam.  1,  590). 
inter  pellare,  194,  16. 

class.  =  to  interrupt,  importune  (Plaut.  Men.  5,  9,  62;  Cic. 
Tusc.  1,  8,  16). 

eccl.  =to  intercede  (Vulg.  Hebr.  7,  25). 
intimare,  55,  21;  57,  1;  65,  1;  82,  31;  126,  6,  etc.  passim, 
p.  c.  =  to  put  or  bring  in  (Sol.  5;  Tert.  adv.  Valent.  17). 
late  =  to  announce  (Amm.  21,  11,  1;  Treb.  Gall.  16;  Cod. 

14,  3,  1;  Mart.  Cap.  3,  274). 

invenire — has  a  quite  peculiar  use  in  Augustine.  It  is  used 
with  a  negative  as  a  synonym  for  nescio,  e.  g.  quid  melius 
facerem  non  inveni.” ;  48,  5.  Also  in  76;  82,  34;  118, 
5;  148,  5;  250,  2. 

lucrari,  73,  9;  83;  84;  105,  1;  108,  13;  185,  31;  262,  1. 

class.  =  to  acquire  profit  (Cic.  Par.  3,  1;  Hor.  A.  238;  Tae. 
G.  24). 

eccl.  =  to  convert  (Vulg.  1  Cor.  9,  20). 
magnificare,  93,  52;  217,  24. 

a.  and  p.  c.  =  to  esteem  highly,  praise  highly  (Plaut.  Stieh. 

1,  2,  44;  Auct.  Her.  3,  4,  8). 
eccl.  =  to  worship  (Vulg.  Psa.  34,  3;  Matth.  1,5,  31,  etc.). 


171 


memoratus,  32,  3;  114;  115;  141,  9;  148,  12;  190,  22;  200,  1; 
209,  2;  215,  2;  222,  3. 
class.  =  renowned  (Verg.  A.  5,  391). 
p.  c.  =  above-mentioned  (Amm.  15,  15,  4). 

Augustine  prefers  this  word  to  supradictus,  but  the  latter 
occurs  in  185,  6;  214,  2,  3;  219,  2. 
mundare,  82,  18;  93,  2,  2;  120,  3;  147,  25;  148,  12;  157,  3; 
164,  19;  187,  29. 

class.  =  to  cleanse  (Plin.  33,  6,  34;  Col.  12,  3). 
eccl.  =  to  purify  from  sin  (Vulg.  Psa.  18,  13;  Ezech.  16,  30; 
2  Cor.  7,  1,  etc.). 

operari,  55,  19;  69,  2;  87,  7;  126,  10;  137,  10;  140,  77;  166,  18; 
169,  6;  176,  3;  179,  3,  etc.  passim, 
class.  =  to  labor,  toil  (Liv.  4,  60,  2;  Hor.  Ep.  1,  2,  29;  Tac. 
A.  2,  14,  etc.). 

eccl.  =  to  carry  into  effect,  to  administer  (Lact.  6,  12,  38; 
Ambros.  in  Luc.  4,  47;  Vulg.  Levit.  20,  12;  Joan.  9,  4; 
2  Cor.  7,  11,  etc.). 

ordinare,  21,  3;  41,  8;  43,  16;  44,  8;  51,  4;  53,  2;  60,  2;  63,  1, 
2,  etc.  passim. 

class.  =  to  set  in  order,  arrange  (Liv.  29,  1;  Hor.  C.  3,  1,  9; 
Cic.  Inv.  1,  14,  etc.). 

eccl.  ==  to  ordain  to  the  priesthood  (Lampr.  Alex.  Sev.  45; 
Cass.  H.  E.  9,  36). 

peregrinari,  55,  17;  69,  2;  91,  1;  138,  17. 
class.  ==  to  travel  (lit.)  (Cic.  Brut.  13,  51). 

Aug.  =  to  go  through  life  as  a  pilgrim.  (In  54,  5  this  verb 
has  the  literal  meaning). 

perfectus,  13,  4;  31,  5;  48,  2;  55,  19;  127,  5;  140,  33;  145,  5; 
147,  11;  185,  40;  187,  4;  188,  9. 
class.  =  finished,  perfect  (Cic.  de  Or.  1,  13,  58;  Ov.  A.  A. 
2,  547). 

eccl.  =  perfect  in  virtue  (Vulg.  3  Reg.  11,  4;  Matth.  5,  48). 
persequi,  93,  8. 

class.  =  to  pursue  (Plaut.  Cist.  1,  3,  35  ;  Cic.  Verr.  2,  5,  35; 
Verg.  A.  9,  218,  etc.). 

eccl.  =  to  persecute  for  religious  belief  (Tert.  ad  Scap.  5; 
Vulg.  Joan.  15,  20;  Act.  7.  52;  Rom.  12,  14,  etc.), 
perseverare,  29,  12  ;  78,  6;  102,  9;  108,  2;  140,  62;  149,  22; 
150;  153,  4;  185,  8;  187,  27,  etc.). 


172 


class.  =  to  continue,  to  persist  (Cic.  Leg.  3,  11,  26;  Caes.  B. 
G.  1,  26,  2,  etc.). 

eccl.  =  to  continue  in  the  state  of  grace  (Matth.  24,  13 ;  Hebr. 
12,  7). 

praedestinare,  102,  20;  149,  21;  177,  7;  190,  12;  204,  2.* 
class.  =  to  determine  beforehand  (Liv.  45,  40). 
eccl.  =  to  determine  who  are  to  be  saved,  to  predestine  (Vulg. 
Eph.  1,  5). 

praeiudicare,  43,  18 ;  53,  3 ;  129,  5 ;  140,  32 ;  141,  6 ;  142,  3 ; 
144,  3;  177,  9. 

class.  =  to  judge  beforehand  (Cic.  Inv.  1,  20,  60;  Liv.  42,  61). 
eccl.  =  to  be  injurious  to  (with  dative)  Dig.  42,  1 ;  Paul.  Sent. 
5,  3,  3;  Ambros.  in  Luc.  3,  41). 
praescire,  140,  48 ;  186,'  23 ;  190,  12. 

class.  =  to  know  beforehand  (Ter.  And.  1,  5, 4 ;  Suet.  Tib.  67) . 
eccl.  =  of  God’s  foreknowledge  (Ambros.  in  Luc.  7, 167 ;  Vulg. 
4  Reg.  19,  27;  Sap.  19,  1;  Act.  26,  5;  Rom.  8,  2;  2  Petr. 
3,  17). 

praevaricare,  157,  15  (Augustine  prefers  the  active  form), 
class.  =  to  walk  in  zigzag  fashion  (Plin.  N.  H.  18,  19,  49). 
eccl.  =  to  commit  sin  (Hier.  c.  Pel.  3,  6). 
propinare,  26,  6 ;  108,  6. 

class.  =  to  drink  one’s  health  (Plaut.  Cure.  2,  3,  8;  Cic.  Tusc. 
1,  40,  96). 

p.  c.  =  to  give  to  drink,  to  set  before  (Capitol.  M.  Aur.  15 ; 
Vulg.  Isai.  27,  3;  Jerem.  24,  15,  17;  Amo9  2,  12). 
radicare,  58,  1. 

p.  a.  =  to  take  root  (lit.)  (Col.  4,  22;  Plin.  13,  4,  8). 
eccl.  =  to  take  root  (fig.)  (Vulg.  Eccli.  24,  16;  Eph.  3,  17). 
reconciliare,  228,  8 ;  265,  7. 

class.  =  to  reconcile,  reunite  (Cic.  Dom.  50,  129;  Suet.  Caes. 
19;  Liv.  1,  50). 

Aug.  =  to  reconcile  to  the  Church,  to  absolve  from  sin  or  ex- 
communication. 

redimere,  76,  1;  82,  33;  244,  2. 
class.  =  to  buy  back  (Cic.  Phil.  13,  5,  10;  Liv.  26,  27;  Plin. 
37,  1,  2). 

eccl.  =  to  redeem  (Vulg.  Psa.  25,  11;  Isai  43,  1;  Luc.  24, 
21;  Tit.  2,  14). 

regenerare,  186,  27;  187,  21;  217,  14;  228,  8. 

class.  (Plin.  only)  =  reproduce  (Plin.  7,  11,  10;  50,  12,  1). 


173 


eccl.  =  to  regenerate  spiritually  (Firm.  Matern.  18,  8;  Yulg. 
1  Petr.  1,  3). 

remittere,  185,  49 ;  193,  3 ;  194,  45. 

class.  =  to  send  back,  restore  (Caes.  B.  G.  1,  43;  Cic.  Div.  1, 
54,  123,  etc.). 

eccl.  =  to  forgive  sin  (Fathers;  Yulg.  Matth.  9,  2;  Luc.  5, 
20;  Joan.  20,  23,  etc.). 

renasci,  130,  22;  140,  9;  187,  30,  31,  32,  33;  190,  3,  9,  10,  21; 
194,  31,  32,  44,  46. 

class.  ==  to  be  born  again,  revive  (Ov.  M.  15,  402;  Plin.  13, 
4,  9 ;  Liv.  6,  1,  etc.) . 

eccl.  =  to  be  born  again  spiritually  by  baptism  (Firm.  Matern. 
18,  8;  Yulg.  Joan.  3,  3;  1  Petr.  1,  23). 
resurgere,  140,  38. 

class.  =  to  rise,  to  appear  again  (Ov.  M.  5,  3,  349;  Hor.  C. 

2,  17,  14;  Tac.  A.  3,  46. 

eccl.  =  to  rise  from  the  dead  (Lact.  4,  19,  6;  Yulg.  Marc.  9, 
8;  Luc.  7,  22). 

sonare,  1,  2;  33,  7;  98,  4;  102,  19;  118,  2;  143,  5,  9,  has  the 
meaning  of  crebrescere,  but  in  137,  7  means  literally  to 
sound. 

temptare,  43,  23 ;  78,  7 ;  95,  2. 

class.  =  to  handle,  try,  attack  (Ov.  M.  10,  282;  Caes.  B.  C. 

3,  40;  Cic.  Tusc.  4,  14). 

eccl.  =  to  tempt  to  sin  (Yulg.  Matth.  4,  1;  Marc.  1,  13;  Luc. 

4,  2;  Act.  5,  3,  etc.), 
tepescere,  130,  18. 

class.  =  to  grow  warm  (Cic.  N.  D.  2,  10,  26;  Cels.  3,  6;  Ov. 
M.  3,  412,  etc.). 

Aug.  =  to  decrease  in  fervor,  to  grow  tepid  in  virtue, 
tradere,  43,  6 ;  76,  2. 

class.  =  to  give  up,  surrender  (Plant.  Trin.  1,  2,  14;  Caes. 

B.  G.  1,  27;  Cic.  Fam.  7,  17,  2;  Liv.  22,  22,  etc.). 

Aug.  =  to  deliver  the  Holy  Scriptures  to  be  burned  under 
persecution. 

tribulare,  140,  35;  199,  37;  248,  1. 
a.  c.  =  to  press  (Cato  R.  R.  23,  4). 

eccl.  =  to  oppress  (Tert.  adv.  Gnost.  13;  Ambros.  Serm.  22; 
Cass.  H.  E.  1,  11;  Yulg.  Psa.  3,  2;  Isai.  19,  20;  1  Macc. 
10,  46;  2  Cor.  1,  6,  etc.). 


174 


d)  Other  Parts  of  Speech. 

The  process  noted"  above  in  the  change  of  meaning  of  nouns, 
adjectives  and  verbs,  went  forward  more  thoroughly,  if  less  con¬ 
spicuously  in  pronouns,  particles  and  prepositions.  The  distinc¬ 
tion  between  hie  and  ille,  always  so  carefully  observed  by  classical 
writers,  the  peculiar  force  of  iste,  the  difference  between  quam, 
quantus  and  quot,  or  between  num  and  utrum  began  to  be  disre¬ 
garded,  with  a  consequent  confusion  of  meaning  and  usage  in  the 
words  in  question.  Augustine  was  the  child  of  his  age  in  this  as 
in  other  points  of  style.  He  seems  to  choose  his  pronouns  more 
or  less  at  random,  and  while  he  may  sometimes  refer  to  a  pair  of 
objects  or  persons  as  hie  and  ille,  he  is  quite  as  likely  to  use  hie, 
iste,  or  ille,  iste,  or  ille,  ille,  or  alius,  alius:  e.  g.  alius  pro  isto, 
alius  pro  illo  (130,  23)  ;  clamor  iste  ipsa  est  tuba  ilia  quam  com- 
memorat  apostolus  (140,  78)  ;  hoc  animo,  hac  voluntate,  ista  inten- 
tione  (82,  19).  So  also  tarn  magna  occurs  for  tanta,  tarn  multi 
for  tot,  aliquis  for  quis  after  si,  ne,  num ;  quis  for  uter,  etc. 

In  the  use  of  negatives,  the  variety  is  even  greater.  Nemo, 
nullus,  nihil  appear  as  non  quisquam  or  quispiam,  non  aliquid  or 
non  quicquam;  while  non  is  quite  regular  in  questions  for  nonne, 
and  also  for  ne. 

The  following  are  the  principal  variations  found  in  the  Letters 
in  the  usage  of  pronouns,  particles  and  prepositions. 

i.  Pronouns  and  Pronominal  Adverbs  and  Adjectives. 

aliquis ,  aliquid  for  quis}  quid. 

si  aliquis,  11,  2;  143,  11;  162,  4;  173,  7;  231,  2  ;  228,  5,  10. 

ne  aliquis  =  ne  quis,  111,  5;  141,  2;  213,  1.  (Cf.  nisi  quis, 
153,  14.) 

utrum  aliquid  =  numquid,  51,  5;  58,  2.  (Cf.  numquidnam, 
194,  32.) 

sine  aliquo  =  ullo,  53,  7 ;  122,  1 ;  167,  10. 

Other  uses  of  aliquis. 

aliqui  .  .  .  aliqui  =  alii  .  .  .  alii,  118,  33;  88,  9. 

non  aliquid  ==  nihil,  19;  126,  10;  155,  17;  162,  1;  164,  5;  190, 
17;  228,  8. 

non  aliquem  =  nullum  or  neminem,  141,  5;  166,  23. 

altera  .  .  .  altera  (5  times)  for  alia  .  .  .  alia,  140,  1. 

una  .  .  .  altera  for  altera  .  .  .  altera,  93,  7;  118,  16;  130,  29; 
202A,  20. 


175 


unus  .  .  .  alter  =  alter  .  .  .  alter,  17,  1;  36,  5;  78,  2;  139,  3; 
147,  9;  155,  14;  159,  1;  164,  22;  185,  33;  237,  30; 
222,  2 ;  224,  2. 

ille  .  .  .  ille  for  hie  .  .  .  ille,  31,  5;  149,  30;  185,  7;  187,  5; 
199,  16. 

ille  .  .  .  iste  for  ille  .  .  .  hie,  4,  2 ;  7,  2 ;  10,  3 ;  15,  2. 
iste  =  ille  or  is,  23,  2 ;  29,  3,  4;  34,  4 ;  35,  3 ;  36,  1  and  very  fre¬ 
quently. 

hie  .  .  .  ille  are  used  with  the  classical  sense  in  98,  2;  104,  14; 

162,  1;  153,  14;  185,  45;  187,  19;  193,  7. 
iste  with  its  classical  sense  is  found  in  36  passim. 

Nemo  shows  only  two  variations: 
ut  nemo  =  ne  quis  (purpose  idea)  185,  11. 
non  quisque  (nostrum)  =  nemo,  93,  28. 

quisquam,  quicquam: 
non  quisquam  =  nemo,  89,  4;  228,  5. 
non  quicquam  =  nihil,  10,  1. 
non  fere  quisquam  =  paene  ullus,  184A,  6. 
ne  quisquam  =  ne  quis,  34,  4;  95,  1;  141,  2;  148,  8  ;  149,  17; 
164,  3;  166,  4;  178,  3;  185,  45;  188,  3;  205,  3;  214,  4; 
237,  2;  238,  21,  26. 

si  quisquam  =  si  quis,  148,  8 ;  164,  7 ;  185,  23 ;  243,  12. 
quantum  =  quam,  31,  5;  150  (quantum  mirabili  gaudio,  31,  5). 
quam  multi  =  quot,  44,  9;  55,  35;  88,  8;  93,  2;  98;  102,  41; 
118,  10;  127,  4;  195,  10;  202A,  17;  231,  5.  (Cf.  quot, 
199,  35.) 

Quid  horum  duorum  occurs  for  utrum  in  36,  5,  and  quodlibet 
horum  duorum  for  utrumlibet  in  55,  7. 

Tam  multi  for  tot  is  regular:  11,  1;  87,  3;  88,  9;  93,  16;  102, 
14;  118,  10;  137,  3;  140,  29;  142,  3;  170,  5;  173,  2; 
185,  46;  188,  3  ;  200,  2;  211,  4;  218,  19;  220,  6;  238,  16. 
(Cf.  tot  190,  19;  164,  16.) 

Tam  magnus  for  tantus:  11,  2;  87,  4;  124,  2  ;  138,  9;  175,  13; 
188,  6;  189,  3,  4;  190,  12;  217,  8,  24;  220,  7;  236,  1; 
247,  1.  (Cf.  tot  et  tanta,  220,  5.) 

Totum  for  omnes,  15,  1. 

ii.  Particles. 

aut  =  neque,  23,  1. 
non  =  nonne,  118,  2. 


176 


non  =  ne,  141,  12;  142,  1;  143,  11;  147,  21;  170,  10;  177,  6; 
185,  46;  188,  3;  199,  16;  209,  9;  211,  7,  10,  13,  14,  16; 
217,  7,  8;  220,  12;  228,  2  (Cf.  ne,  228,  3). 
quando  non  =  nisi,  36,  29. 

non  habere  non  possum  =  non  possum  quin,  etc,,  140,  35. 
ut  ne  =  ut  non,  21,  6;  243,  12;  246,  3. 
ut  non  =  ne,  117,  2;  194,  40;  218,  3. 

In  single  indirect  questions,  utrum  is  used  almost  exclusively  for 
num  (whether)  : 

1,  3;  36,  1,  3;  43,  19;  44,  5,  6,  9 ;  63,  3;  82,  1;  87,  2,  6;  93,  4, 
9;  102,  13;  104,  2;  113;  114;  115;  118,  11;  137,  2;  138, 
18;  139,  1;  147,  10;  167,  10;  169,  6;  185,  5;  188,  4,  8; 
191,  2;  196,  9;  197,  3;  205,  2,  19;  207;  211,  13;  213,  1; 
237,  1;  242,  4;  244,  2;  250,  2;  250A;  254,  1;  261,  1; 
262,  3  (Cf.  num  in  137,  14;  147,  3). 

iii.  Prepositions. 

The  study  of  prepositions  in  an  author  might  seem  to  belong  to 
syntax  rather  than  to  a  vocabulary  study;  but  inasmuch  as  the 
peculiarities  of  usage  in  the  Letters  arise  for  the  most  part  from 
an  extension  of  meaning  of  certain  prepositions,  this  seems  to  be 
the  proper  category  to  which  to  refer  them. 

Absque. 

Plautus  and  Terence  used  this  word  with  pronouns  only;  classi¬ 
cal  authors  proscribed  its  use  almost  entirely;  but  beginning  with 
Apuleius  and  Aulus  Grellius  it  came  to  be  felt  as  a  synoymn  for 
sine  and  is  so  used  by  Augustine. 

absque  detrimento,  137,  3. 

absque  peccato,  179,  7,  9;  186,  32,  33,  36  (Hier.  Ep.  50,  1;  Sid. 

Ep.  2,  7;  Sulp.  Sev.  1,  22). 
absque  paenitentia,  83,  1 ;  186,  32. 
absque  ullo  rancore,  73,  1. 

Ad. 

Ad  with  gaudere  is  rare  and  mostly  p.  c.  Tacitus  has  it  once 
in  H.  2,  36. 

In  the  Letters  it  is  found  in  98,  15 :  ad  minus  gaudet  quam  si 
ad  Dei  potestatem  gaudet  (also  Hier.  Ep.  43,  2). 


177 


Apud  meaning  simple  location,  not  proximity  is  used  for  a  locative 
case  in : 

apnd  Caesaream,  190,  1. 
apud  Carthaginem,  193,  1. 

Circa  with  a  figurative  meaning  of  de  or  in  is  post-classical : 
circa  eos,  100,  1. 

omnia  quae  circa  nos  sunt,  178,  1;  186,  1;  209,  1. 

circa  me,  213,  5. 

circa  verbum  Dei,  157,  1. 

circa  ecclesiam,  253. 

De  is  used  for  propter,  per  or  a  case-construction : 

95,  9;  98;  153,  25. 

Erga  is  used  for  de  in  99,  1;  for  in  in  138,  17;  139,  2. 

Iuxta  for  secundum  occurs  in  208,  7. 

Praeter  has  the  force  of  contra  in  63,  1 ;  of  extra  in  29,  5 ;  166,  25 ; 
185,  2. 

Super  means  on  account  of  in  153,  8;  175,  1. 

The  general  tendency  in  the  Letters  is  towards  a  more  extended 
use  of  prepositions  with  a  resultant  weakening  of  the  force  of  those 
so  used. 

iv.  Other  Peculiarities  of  Usage. 

Without  actually  changing  the  meaning  of  some  words,  August¬ 
ine  manages  to  use  them  either  more  frequently  or  more  emphatic¬ 
ally  than  is  common  with  classical  writers.  Such  are  utique  =  at 
any  rate,  certainly ;  omnino  =  altogether,  entirely ;  tan  turn  modo 
=  only ;  propterea  =  therefore,  which  recur  so  often  as  to  consti¬ 
tute  a  distinct  mannerism.  The  use  of  absit  is  another  idiom  much 
favored  by  Augustine.  This  verb  has  two  distinct  meanings.  Some¬ 
times  the  force  of  the  optative  subjunctive  is  brought  into  strong 
relief,  and  the  word  is  used  almost  as  an  expletive :  “  Far  be  it !  ” 
either  to  modify  an  otherwise  harsh  statement  or  to  express  the 
writePs  profound  feeling  on  the  subject  under  consideration.  Such 
use  of  the  word  is  seen  in  the  following : 

hoc  si  ita  est,  quod  absit,  82,  5. 

si  hoc  praeceptum  rationabile  non  est,  ergo  inrationabile  est; 
absit ! 

absit  ab  eius  moribus  et  fide,  125,  4. 

12w 


178 


neque  enim  odio,  quod  absit  a  nobis,  126,  9. 
modo  autem  tanto — quod  absit — miserior,  127,  8. 
num  .  .  .  deus  pater  malorum  est  ?  absit ! 
quod  malum  absit  a  vobis,  188,  10. 

This  use  of  absit  recalls  the  “  absit  omen ! ”  so  devoutly  uttered 
by  the  pagan  Romans  when  they  were  obliged  to  advert  to  mis¬ 
fortune.  The  other  meaning  given  to  the  expression  by  Augustine 
is  that  of  the  classical  tantum  abest  ut,  the  force  of  the  subjunctive 
being  so  much  diminished  as  to  be  practically  non-existent.  It  is 
found  in: 

ego  autem  absit  ut  laedar,  73,  1. 

ego  tamen  absit  ut  eos  credam  haec  .  .  .  suggerere,  82,  32. 

quos  absit  ut  amiseris,  82,  33. 

absit  ut  tales  servi  simus,  91,  10. 

absit  ut  ista  .  .  .  instemus,  104,  1. 

absit  ut  ideo  credamus,  120,  3. 

absit  a  nobis  ut  sic  .  .  .  defendatur,  .  .  .  absit  .  .  .  ut  dicatur, 
126,  12. 

absit  ut  dicamus  tot  ac  tantos  fideles,  167,  11. 
absit  ut  haec  libenter  audiat  virgo  Christi,  188,  5. 
auxilium  absit  ut  subtraham,  213,  6. 

The  total  list  of  passages  in  which  absit  occurs  follows: 

36,  28;  73,  1,  1;  82,  3,  5;  32,  33;  91,  10  ;  92,  3;  99,  2;  101,  2, 
25;  104,  1,  4,  8,  8;  105,  7,  12;  111,  5;  118,  2;  120,  3,  3, 
20;  124,  1;  125,  4;  126,  9,  12,  14;  127,  8;  129,  7;  130, 
10,  20;  151,  7;  153,  14;  166,  7,  28;  170,  10;  180,  4,  15; 
186,  18;  187,  13;  188,  4,  5,  10,  19;  190,  21,  23;  194,  34, 
39;  199,  24;  202A,  1,  6,  8;  213,  6;  217,  7;  228,  6,  11; 
238,  21. 

A  final  phenomenon  to  be  noted  is  the  infrequent  occurrence  of 
simple  for  compound  words,  where  the  meaning  of  the  compound 
is  expressed  by  the  uncompounded  form : 

crementum  (very  rare)  for  incrementum,  9,  4  (Isid.  Orig.  9,  5, 
5;  Plin.  11,  37) 

and  the  opposite  phenomenon  of  compound  for  simple : 
depraedemur  (late)  for  praedemur,  35,  4. 


179 


3.  Change  of  Meaning  in  Word- Groups. 

In  this  category  are  placed  those  expressions  in  which  the  change 
of  meaning  does  not  arise  from  any  one  word,  but  rather  from  the 
particular  juxtaposition  of  the  words.  It  might  be  advanced  with 
truth  that  the  meaning  of  any  word  may  be  altered  by  joining  a 
modifier  to  it,  but  that  is  not  the  sort  of  temporary  modification 
observable  in  the  following  expressions.  These  are  mostly  theo¬ 
logical  or  religious  phrases  which  tended  to  take  a  special  form. 
Sometimes  a  tropical  meaning  is  given  to  a  word,  usually  taken 
literally,  as  e.  g.  ancilla,  servus;  or  again  a  word  may  be  given  a 
wider  or  narrower  comprehension  than  that  commonly  accepted. 
One  of  the  most  interesting  groups  is  that  connected  with  the  word 
homo,  e.  g.  novus  homo,  vetus  homo,  interior  homo.  Augustine 
also  treats  it  sometimes  as  an  indefinite  pronoun,  joining  it  to 
adjectives  and  demonstrative  pronouns  in  complete  disregard  of 
classical  usage. 

In  the  following  list  the  arrangement  is  alphabetical  by  the 
first  word: 

ancilla  Christi,  211,  14.  |  =  a  religious.  (Cf.  also  virgo  Christi, 
ancilla  Dei,  111,  3.  )  famula  Christi). 

apostolica  sedes  (or  v.  v.)  =  The  Holy  See,  175,  2,  4;  178,  1,  5 ; 

178,  3;  190,  1;  209,  8,  9;  250A. 

Catholica  mater  =  the  Church,  170,  10;  185,  13,  30,  32,  36,  44. 
convivium  sanctum  =  Holy  Communion,  185,  24. 

Corpus  et  Sanguis  Domini  =  Holy  Communion,  29,  3.  (Cf. 
sacra  cena.) 

famulus  Christi  =  disciple,  186,  1. 

famulus  Dei  =  a  saint  or  patriarch,  29,  4;  147,  32.  (Vulg.  Jos. 

1,  13;  Judic.  2,  8,  etc.) 
famula  Dei  =  a  religious,  147,  12;  211,  9,  12. 

Filius  hominis  =  Our  Lord,  93,  23,  49.  (Vulg.  Matth.  8,  20 ; 
Marc.  2,  10;  Luc.  6,  5,  etc.) 

Homo  occurs  in  the  following  combinations: 

homo  Christianus,  36,  29 ;  130,  21. 

homo  fidelis,  159,  4;  120,  8. 

homines  infideles,  140,  57. 

hominem  Graecum,  118,  10. 

homini  apostatae,  105,  9. 

unus  homo  erat  habens  duo  nomina,  140,  49. 


180 


regi  homing  137,  20. 
carissimus  homo,  151,  8. 
multi  homines,  220,  6. 

nec  quisquam  erit  homo  nostrorum  temporum,  232,  4. 

eos  homines,  185,  16. 

eorum  hominum,  118,  27;  185,  4;  188,  2. 

unus  homo,  110,  4. 

homo  =  tu  in  217,  2. 

=  quis  in  217,  4. 

=  ille  in  71,  5 ;  73,  5. 

=  an  indefinite  pronoun  (cf.  French  on)  in  130,  7. 

In  the  above  expressions  homo  is  a  more  or  less  unnecessary  word 
with  a  rather  vague  meaning;  in  the  following  the  meaning  is 
specialized :  j 

Interior  homo,  92,  1,  3,  4;  120,  20,  means  a  man  whose  thoughts 
are  more  on  spiritual  than  on  temporal  things.  In  92,  1 ;  120,  20 ; 
148,  17  the  same  combination  means  the  inner  man,  i.  e.  the  soul 
as  distinguished  from  the  body.  (Vulg.  Eph.  3,  16.) 

Exterior  homo,  148,  17,  means  the  body  as  distinguished  from 
the  soul. 

Primus  homo,  186,  27,  is  used  in  reference  to  Adam  (Vulg.  1 
Cor.  15,  45)  while  secundus  homo,  186,  27,  means  Christ  (Vulg. 
1  Cor.  15,  47).  Novus  homo,  187,  30,  also  means  Christ  as  Ke- 
deemer  (Eph.  2,  15;  4,  24)  and  vetus  homo,  187,  30;  140,  5,  is 
used  of  Adam,  and  also  of  sin  (Eom.  6,  6 ;  Eph.  4,  22 ;  Colos.  3,  9). 
These  four  expressions  are  borrowed  from  St.  Paul. 

ignis  aeternus,  122,  l  =  hell  (Vulg.  Matth.  25,  41). 
immundus  spiritus,  82,  17;  130,  26  =  the  devil  (Vulg.  Matth. 

10,  1;  Marc.  1,  23,  etc.), 
infernae  umbrae,  2,  37  =  hell. 

libri  sancti,  21,  4;  28,  3,  4;  52,  3;  102,  38;  111,  2;  147,  12,  39; 

238,  4;  249;  258,  3. 
libri  divini,  125,  3. 

litterae  sacrae,  102,  17,  18;  104;  132;  167,  14;  264,  3. 
litterae  sanctae,  28,  2 ;  189,  8. 

The  last  four  expressions  are  used  regularly  of  the  Holy  Scrip¬ 
tures.  Sometimes  the  position  of  the  words  is  reversed. 

mater  ecclesia.,  185,  51;  243,  8  =  our  holy  mother,  the  Church, 
originale  peccatum,  184A,  2  =  original  sin,  the  sin  of  Adam. 


181 


panem  frangere,  36,  28;  207=  to  administer  Holy  Communion. 

regnum  caelorum,  29,  5;  127,  8;  130,  2;  140,  54;  149,  22;  157, 
23,  27,  28,  30;  177,  10;  186,  11,  27,  33;  189,  3,  5;  193, 
4,  31,  32.  (Yulg.  Matth.  3,  2;  Marc.  1,  14.) 
regnum  Dei,  127,  7;  157,  23;  164,  11.  (Luc.  4,  43;  Joan.  3,  3; 
Act.  1,  3,  etc.). 

These  two  mean  either  heaven  or  the  Church, 
sacra  cena,  93,  15  =  the  Holy  Eucharist. 

saecula  saeculorum,  148,  11.  (Yulg.  Dan.  7,  18;  Rom.  16,  27; 
2  Tim.  4,  18,  etc.) 

saeculum  saeculi,  140,  53,  61,  63.  (Yulg.  Psa.  9,  6;  51,  10,  etc.) 
These  two  are  expressions  of  perpetuity  and  mean  forever. 

sancta  civitas,  164,  9  =  Jerusalem  (Apoc.  11,  2;  21,  2). 

servus  Dei,  20,  2;  26,  5;  43,  23;  77,  1,  5;  87,  9;  91,  8;  96,  2; 
111,  5,  6,  7;  125,  2,  3;  126,  3;  133,  1,  2;  134,  3;  145; 
159,  1;  173,  4;  177,  6;  178,  1;  185,  31;  186,  1;  197,  4; 
213,  1;  215,  1;  220,  3,  5;  262,  5.  (Yulg.  Act.  16,  17; 
Tit.  1,  1.) 

servus  Christi,  167,  11  (Yulg.  Rom.  1,  1;  1  Cor.  7,  22;  Eph. 
6,  6,  etc.) 

These  two,  like  famulus  Dei,  famulus  Christi,  are  frequently 
added  to  names  of  saints  or  patriarchs  as  titles  of  respect. 

susceptio  hominis,  11,  2  =  the  Incarnation, 
timor  Dei,  20,  3 ;  23,  1 ;  129,  6  =  one  of  the  seven  gifts  of  the 
Holy  Ghost  (Yulg.  Gen.  20,  11 ;  2  Reg.  23,  3 ;  Psa.  13,  3 ; 
Prov.  1,  7,  etc.) 

ultimum  examen,  153,  4  =  the  last  judgment, 
ultimus  dies,  56,  2  =  the  last  day  of  the  world, 
verbum  Dei,  21,  2;  137,  6,  7,  11,  12,  15;  140,  6,  11;  149,  17; 
169,  7,  8;  170,  4;  175,  3;  187,  4  =  the  Truth,  the  teach¬ 
ing  of  Christ  (Yulg.  Eccli.  1,  5;  Marc.  7,  13;  Luc.  8,  1; 
Act.  6,  2,  etc.) . 

Ex  hac  vita  migrare  is  a  favorite  expression  to  designate  death. 
It  is  found  in:  71,  2;  98,  10;  149,  22;  151,  10,  23;  159,  7;  164, 
2,  12;  166,  20;  194,  32. 

4.  Titles. 

If  the  Letters  of  Augustine  are  any  indication  of  the  customs 
of  his  time — and  there  is  every  reason  to  believe  that  they  are — • 


182 


then  we  must  conclude  that  people  in  the  fourth  and  fifth  cen¬ 
turies  A.  D.  addressed  each  other  in  the  most  complimentary  fash¬ 
ion.  “Your  Benignity/’  “Your  Charity/’  “Your  Highness/’ 
“  Your  Magnificence/’  seem  to  have  been  ordinary  modes  of  ad¬ 
dress,  with  “  Your  Eminence,”  “  Your  Reverence,”  “  Your  Holi¬ 
ness,”  “Your  Sublimity,”  “Your  Yener ability,”  as  variations. 
few  of  these  have  remained  in  use  in  the  Church,  but  are  restricted 
to  special  ecclesiastical  positions,  as  priests,  cardinals,  popes.  In 
Augustine’s  time  anybody  might  be  addressed  as  Your  Holiness 
or  Your  Reverence — even  women  were  awarded  this  latter  title. 
Sometimes  one  of  these  high-sounding  titles  was  felt  to  be  insuffi¬ 
cient  and  was  then  combined  with  another  or  modified  by  a  super¬ 
lative:  e.  g. 

tua  sanctitas  et  gravitas,  59,  1. 

eximietas  tua  ac  praestantissima  caritas,  27,  4. 

honor abilem  benignitatem  tuam,  35,  1. 

tuam  sanctitatem  et  caritatem,  148,  4. 

sanctam  et  sincerissimam  benignitatem  tuam,  149,  34. 

By  the  side  of  such  superlative  cordialities,  a  simple  “  bone  vir 
et  bone  frater,”  sounds  almost  like  a  studied  insult. 

Dominus  was  freely  used  in  both  masculine  and  feminine  forms, 
e.  g. 

domine  dilectissime  frater,  23,  8. 

domine  beatissime  et  plenissima  caritate  venerabilis,  22,  1. 

dominis  in  Domino  insignibus  et  sanctitate  carissimis  ac  deside- 
rantissimis  fratribus  Albinae,  Piniano  et  Melaniae,  124, 
sal. 

dominae  religiosissimae,  262,  sal. 

The  following  list  contains  the  titles  used  by  Augustine  in  ad¬ 
dressing  his  correspondents  in  the  body  of  his  Letters,  but  does 
not  include  the  combinations  found  in  the  salutations.  It  will  be 
noticed  that  the  words  are  all  abstracts. 

beatitudo  tua,  60,  1;  177,  5,  9;  197,  1;  199,  31;  209,  1,  13; 
219,  3. 

benignitas  tua,  33,  2;  35,  1;  40,  9;  60,  1;  82,  17;  89,  8;  99,  1; 
104,  2;  113;  146;  149,  34;  151,  2,  12;  178,  1;  179,  1; 
191,  1;  222,  3;  234,  3;  253;  256. 

benivolentia  tua,  23,  1,  8;  33,  2;  35,  3;  57,  1;  61,  1;  84,  2; 
108;  151,  1;  189,  1;  235,  1;  242,  1. 


183 


benivolentia  vestra,  223,  6 ;  232,  1 ;  241,  2. 
caritas  tua,  27,  6;  31,  7;  62,  1;  73,  9;  74;  82,  1;  92,  4;  96,  2; 
97,  2;  101,  1;  111,  9;  122,  1;  148,  4;  149,  2;  170,  2; 
173A;  175;  181;  184A,  6;  189,  1;  193,  13;  194,  1;  196, 
1;  204;  222,  1;  224;  227;  244,  1;  246,  1,  3;  250,  1;  254. 
caritas  vestra,  31,  1;  45,  1;  48,  3;  78,  9;  82,  3;  199,  1;  213,  1, 
6;  214,  5;  215,  1,  7. 

celsitudo  tua,  48,  1 ;  140,  66 ;  204,  6 ;  232,  6. 
dignatio  tua,  37,  2;  65,  1 ;  241,  2. 

dilectio  tua,  92A;  104,  1;  120,  20;  139,  3;  151,  6;  177,  21; 

180,  1,  5;  185,  1;  190,  25;  193,  1;  201A,  6,  16;  204,  3. 
dilectio  vestra,  209,  3 ;  122,  1. 

excellentia  tua,  86;  100,  2;  133,  3;  134,  1,  4;  137,  20;  139,  4; 
151,  14;  200,  1. 

eximietas  tua,  27,  4;  34,  4;  35,  1;  56,  1;  58,  3;  97,  3,  4;  99,  1; 

113;  116,  1;  139,  1,  4;  189,  1;  203;  257. 
fraternitas  tua,  52,  1;  269. 
germanitas  tua,  63,  2;  82,  1;  186,  39;  263,  2. 
germanitas  vestra,  173 A. 
tua  gravitas,  32,  3;  35,  1;  69;  88,  10. 
tua  magnificent ia,  86. 
tua  nobilitas,  133,  1 ;  143,  2. 
tua  potestas,  134,  2. 

praestantia  tua,  97,  3;  104,  11;  116;  131  (to  a  lady);  133,  3; 

139,  13;  137,  20;  150,  13;  151,  2,  5,  11,  12;  206. 
prudentia  tua,  57,  1,  2;  60,  2;  62,  2;  65,  1;  104,  1;  170,  6; 
257;  258,  5. 

religio  tua,  113;  114;  251;  252. 

reverentia  tua,  177,  6;  179,  8;  188,  1,  14;  200,  3;  262  (to  a 
lady) ;  266  (to  a  lady), 
tua  sanctimonia,  59,  2;  177,  15;  209,  6. 
sanctimonium  vestrum,  45,  2. 

sanctitas  tua,  20,  1;  21,  4;  22,  1,  8,  9 ;  27,  2,  3,  4;  31,  1,  7,  8; 

37,  1;  82,  32;  83,  1  and  very  frequently  passim, 
sinceritas  tua,  82,  14;  145,  1;  186,  1;  190,  1,  2;  193,  1;  194,  1. 
spectabilitas  tua,  128,  1;  129,  7. 
tua  strenuitas,  204,  1. 
tua  suavitas,  110,  1. 

tua  sublimitas,  86;  134,  3;  133,  1;  200,  1. 
venerabilitas  tua,  59,  1;  60,  1;  65,  1;  110,  6;  176,  5;  177,  2; 
179,  5;  199,  13,  46. 


184 


veneratio  tua,  149,  2;  174;  175,  4;  176,  1;  177,  1,  3;  179,  1; 
186,  1;  190,  1,  22;  187;  199,  1,  5,  19;  202A,  1;  209,  4; 
212;  237,  2,  9;  250,  1. 


5.  Parallel  Forms. 

Several  sets  of  parallel  forms  showing  little  if  any  divergence 
of  meaning  are  used  by  Augustine  in  the  Letters.  Sometimes  this 
may  have  arisen  from  uncertainty  of  the  correct  form,  but  usually 
it  is  sheer  exuberance  of  vocabulary. 


anathemare,  94,  7,  8;  186,  27;  238,  4,  etc. 
and 

anathemizare,  94,  7,  8;  185,  4. 
daemon,  130,  26;  137,  12;  138,  18,  etc. 
and 

daemonium,  17,  1;  91,  5;  98,  1,  3;  187,  36,  etc. 
sine  dubio,  130,  4;  147,  7 
and 

sine  dubitatione,  120,  4;  126,  3  (with  meaning  of  doubt) 
gustus,  137,  56  4 

and  V  =  sense  of  taste, 

gustatus,  118,  19  ) 

idolum,  29,  4,  9;  36,  15;  43,  23;  47,  3,  etc. 


and 

idolium,  47,  6. 
promissum 
and 

promissio 
propagatio 
and 

propago 

tegmen,  211,  10 
tegmentum,  211,  10  covering,  clothing, 

tegumentum,  211,  15 
contagium,  178,  2;  192,  4  (poet,  and  late), 
contagio,  53,  6;  93,  44;  131;  190,  5;  211,  11. 


177,  13  =  promise. 


190,  1. 


PART  II. — STYLE. 


CHAPTER  I. 

Tropes. 

The  style  of  an  author  may  be  defined  as  the  manner  in  which 
he  sets  forth  his  thoughts  in  words.  It  will  be  modified  in  differ¬ 
ent  ages  by  various  factors,  such  as  canons  of  criticism  or  literary 
movements.  It  is  also  powerfully  affected  by  the  personality  of  the 
author.  In  the  time  of  Augustine,  a  certain  literary  mould  had 
come  to  be  adopted,  which  differed  widely  from  the  standard  of 
classical  times.  A  greater  freedom  in  the  choice  of  words,  allow¬ 
ing  the  circulation  in  prose  of  a  whole  vocabulary  of  poetical  and 
rare  words,  new  words  and  foreign  words  gave  a  greater  fluency  and 
amplitude  of  expression,  at  the  same  time  that  a  passion  for  the 
oratorical  introduced  a  demand  for  a  profusion  of  images  and  for 
those  ingenious  turns  of  phrase  known  to  rhetoricians  as  figures 
of  speech.  The  result  of  these  innovations  was  to  change  pro¬ 
foundly  the  periodic  style  of  Cicero  and  Livy,  breaking  up  the 
rhythms  in  which  the  prose  of  the  past  had  been  set,  and  giving  a 
new  range  of  tone  and  color  to  the  language. 

Passing  over  the  question  of  sentence  rhythm  and  clausulae  as  a 
topic  which  is  at  present  in  the  state  of  theory  only  and  uncertain 
theory  at  that,  we  shall  consider  the  use  made  by  Augustine  of 
rhetorical  ornament,  an  aspect  of  his  work,  which  added  to  the 
study  already  made  of  his  vocabulary,  ought  to  give  a  fairly  ade¬ 
quate  idea  of  the  nature  of  his  style  as  shown  in  his  Letters. 

Erasmus1  speaking  of  Augustine’s  style  characterizes  it  as  dif¬ 
ficult  and  involved,  requiring  an  alert,  attentive,  careful  and  pa¬ 
tient  reader,  such  as  is  not  easily  found.  He  admits  however  that 
the  author  lightens  his  work  by  the  use  of  figures,  and  adds  that 
the  Letters  are  less  diffuse  in  style  than  his  other  works.  Another 
interesting  criticism  is  that  of  Sixtus  Senensis,  which  as  an  esti¬ 
mate  of  Augustine  in  an  imitation  of  Augustine’s  own  style, 
deserves  to  be  quoted:2 

“  Orationis  eius  et  dictionis  genus  fecundissimum  et  exuberan- 

1  Antibarb.  1  and  Praef.  cited  in  Weissenbach,  223. 

2  Weissenbach,  221,  222. 

185 


186 


tissimum  est,  ditissima  et  copiosissima  ne  dicam  nimia  diversarum 
rerum  affluentia  redundans,  et  periodis  in  longum  productis  mistim 
et  indiscriminatim  quam  plurima  secum  volvens  ac  rapiens,  digres- 
sionibus  excursibus  et  ambagibus  vagabundum,  quod  ingeniosum 
attentum  memorem  et  patientem  requirat  lectorem,  quern,  ne  mul- 
tiloquii  taedio  fastidiat  Punicis  quibusdam  argutiis  recreare  solet, 
ludens  saepissime  in  similiter  progredientibus ,  similiter  cadentibus 
sententiis,  aliisque  non  iniucundis  Rhetorum  figuris  quae  longum 
et  implicatum  prolixae  lectionis  iter  emolliant.” 

This  criticism,  while  probably  a  general  one  of  all  Augustine’s 
wTorks,  nevertheless  applies  in  many  respects  to  the  Letters,  especi¬ 
ally  in  the  stress  laid  on  the  “  similiter  progredientibus,  similiter 
cadentibus  sententiis,”  for  hardly  any  figures  are  more  common 
in  the  Letters  than  homoioteleuton  and  homoioptoton.  Taking 
into  consideration  Augustine’s  expressed  views  on  the  use  of  rheto¬ 
rical  devices  by  Christian  writers  (cf.  Introd.  p.  14)  we  must  be¬ 
lieve  that  his  use  of  them  in  such  profusion  is  often  an  unconscious 
result  of  the  habits  formed  in  the  years  when  he  was  a  professional 
rhetorician. 

The  highly  artificial  character  of  these  embellishments  and  the 
foreign  aspect  of  them  lead  to  the  question  of  their  origin.  They 
were  not  native  to  Latin,  except  such  as  are  common  to  all  lan¬ 
guages,  like  metaphor,  but  were  adapted,  like  the  hexameter,  from 
Greek. 

The  Greeks  regarded  Gorgias  of  Leontini  as  the  founder  of  their 
art  of  oratory.  He  was  a  Sicilian  sophist  who  flourished  between 
485  and  380  B.  C.  The  principal  object  of  his  endeavor  was  to 
secure  brilliancy  and  effectiveness  of  expression,  which  he  did  by 
the  use  of  poetical  words  and  by  a  certain  symmetry  in  the  arrange¬ 
ment  of  clauses,  designed  to  produce  a  rhythmical 3  prose.  He  is 
credited  with  the  invention  of  certain  figures  called  Gorgianic: 
antithesis,  parison  and  homoioteleuton.  His  pupil  Isocrates  car¬ 
ried  his  work  still  farther  and  set  a  standard  of  prose  style  which 
was  to  affect  all  subsequent  prose  literature.4  Through  the  schools 
of  rhetoric  his  style  was  then  passed  on  to  the  Romans  and  first 
appears  in  the  conflict  between  the  so-called  Asianism  and  At¬ 
ticism,  whereof  the  leaders  in  Rome  were  respectively  Hortensius 
and  Cicero.  The  word  Asiatic  in  this  connection  is  properly  a 

3Je.bb,  cxxiii. 

4  Jebb,  II,  427. 


187 


geographical  term  only,  gaining  its  significance  from  the  fact  that 
between  320  and  280  B.  C.  the  Greek  colonies  in  Asia  Minor  were 
of  all  parts  of  Hellas  the  most  actively  and  successfully  engaged 
in  cultivating  the  arts  of  oratory  and  prose  literature,  for  both  of 
which  they  formulated  the  canons  of  style.  They  called  their 
school  the  New  Oratory  to  distinguish  it  from  the  Old  Oratory  or 
Atticism.  The  difference  between  them  was  that  the  latter  was  an 
art  based  upon  theory,  the  former  a  knack  acquired  by  practice.5 

There  were  two  tendencies  in  Asianism,  one  sententious  and  epi¬ 
grammatic,  the  other  ornate  and  declamatory.  Both  were  com¬ 
bined  in  Hortensius  (flor.  c.  95  B.  C.).  Cicero,  on  the  other  hand, 
appeared  as  the  representative  not  precisely  of  Atticism,  but  of  an 
eclecticism  which  was  a  preparation  for  Atticism.  This  attitude 
he  owed  to  his  master,  Molon  of  Rhodes.  His  Greek  counterpart  is 
not  Demosthenes  but  Isocrates.6  True  Atticism  was  represented  at 
Rome  by  Calvus  (B.  C.  82-48),  poet  and  orator,  and  owed  much 
to  the  literary  criticism  of  Dionysius  of  Halicarnassus  and  Cae- 
cilius. 

While  these  developments  were  taking  place  in  Roman  litera¬ 
ture,  there  had  come  a  reaction  and  a  decline  in  Greek  oratory, 
and  rhetoric  became  rather  the  occupation  of  the  schools  than  the 
profession  of  the  orator.  But  towards  the  close  of  the  first  century 
A.  D.  a  renaissance  of  Greek  rhetoric  began  in  the  schools  of  Asia 
Minor,  spreading  thence  to  Athens  during  the  reign  of  Hadrian. 
The  avowed  object  of  this  movement  w^as  to  revive  the  classic  pur¬ 
ity  and  simplicity  of  Lysias  and  Demosthenes,  Thucydides,  Xeno¬ 
phon  and  Plato ;  but  the  artificialities  of  the  Early  Sophists  proved 
more  congenial  to  the  taste  of  these  New  Sophists  and  they  were 
soon  exaggerating  the  worst  defects  of  the  earlier  school.  Their 
principal  aim  was  to  please  an  audience,  their  ideal  the  ability  to 
speak  on  any  subject  without  preparation,  developing  their  theme 
by  means  of  the  “loci  communes^;  quis,  quid,  ubi,  quibus  auxi- 
liis,  cur,  quomodo,  quando ;  adorning  it  with  all  the  embellishments 
of  rhetoric.  This  New  or  Second  Sophistic,  penetrating  with  its 
teachings  all  the  departments  of  literature,  continued  until  the 
fifth  century  A.  D.  and  because  of  its  control  of  the  schools  exerted 
an  influence  out  of  all  proportion  to  its  importance.  Many  of  the 
Church  Fathers,  both  Latin  and  Greek,  were  trained  in  this  school 
and  show  the  effects  of  it  in  their  preaching  and  writing. 


5  Jebb,  II,  441. 


6  Jebb,  II,  450. 


188 


None  of  the  Neo-^Sophists  were  great  orators  or  writers  although 
they  enjoyed  a  resounding  fame  in  their  own  day.  Must  of  their 
works  have  disappeared  and  of  some  we  know  little  more  than 
their  names:  Dio  Chrysostom,  Nicostratus,  Polemon,  Maximus  of 
Tyre,  the  Philostrati,  Aelius  Aristides,  Libanius,  Themistius  and 
Himerius  were  the  famous  orators  of  their  time.  Lucian,  a  prose- 
writer  of  the  Neo-Sophistic  style,  can  be  estimated  through  his 
extant  works,  and  is  especially  interesting  for  Roman  literature 
as  having  been  imitated  by  Apuleius. 

The  characteristics  of  this  style  were  unreality  of  subject  and 
artificiality  of  treatment,  affectation  of  learning,  carefully  balanced 
periods,  forced  and  unnatural  comparisons,  redundancy  of  epithet 
and  excessive  use  of  rhetorical  ornament.  The  principal  figures 
affected  by  the  Neo-Sophists  were:  metaphor,  simile,  hyperbole, 
anaphora,  asyndeton,  polyptoton  or  oonversio,  paronomasia,  oxy¬ 
moron,  isocolon,  parison,  paramoiosis,  antitheton,  hyperbaton  and 
homoioteleuton.  Ecphrasis,  another  form  of  rhetorical  embellish¬ 
ment,  was  also  much  favored  by  them.  These  figures  and  devices 
were  not  new,  but  the  excessive  use  of  them  in  the  Second  Soph¬ 
istic  makes  them  in  a  way  peculiar  to  that  style. 

Among  Roman  writers  the  influence  of  this  new  school  first  ap¬ 
pears  in  Apuleius 7  and  is  visible  throughout  the  whole  of  the 
elocutio  novella.  The  African  temperament  must  have  found  it 
particularly  congenial,  as  the  eagerness  with  which  public  declama¬ 
tions  were  attended  in  African  cities  shows.  Even  young  boys  of 
fourteen  and  fifteen  declaimed  in  public  8  and  the  travelling  lec¬ 
turer,  a  familiar  figure  from  the  time  of  Apuleius  to  that  of  Au¬ 
gustine,  found  all  doors  open  to  him  as  he  made  his  tours  from 
town  to  town,  stopping  to  speak  or  to  add  to  his  store  of  infor¬ 
mation.  These  itinerant  speakers,  equally  versed  in  the  lore  of 
natural  phenomena  and  the  mysteries  of  religious  rites,  were  noth¬ 
ing  else  than  Neo- Sophists. 

The  schools  were  affected  by  the  movement  almost  from  the  be¬ 
ginning — when  such  brilliant  careers  were  open  to  accomplished 
rhetors,  sophistic  school-masters  were  inevitably  in  great  demand. 
We  have  seen  that  it  was  Augustine’s  earliest  ambition  to  become 
one  himself.  There  is  no  doubt  then  that  this  was  the  rhetorical 
school  in  which  he  was  trained.  An  examination  of  his  rhetoric 

7  Goelzeri  (2),  730. 

8  Bouchier,  35. 


189 


will  show  that  all  the  devices  except  ecphrasis  are  found  in  the 
Letters. 

Before  proceeding  to  an  examination  of  the  figures  found  in  the 
Letters  it  might  he  well  to  establish  the  distinction  between  tropes 
and  figures.  While  they  agree  as  to  the  general  definition  of  a 
trope,  authors  are  not  of  one  opinion  regarding  the  number  and 
classification  of  the  same.  Quintilian  defines  trope  as  follows : 9 
“  tropus  est  verbi  vel  sermonis  a  propria  significatione  in  aliam 
cum  virtute  mutatio,”  and  again 10  “  est  igitur  tropus  sermo  a 
naturali  et  principali  significatione  translatus  ad  aliam  ornandae 
orationis  gratia.”  After  admitting  that  even  in  his  day,  authori¬ 
ties  11  differed,  Quintilian  enumerates  fourteen  tropes : 12  metaphor, 
synecdoche,  metonymy,  antonomasia,  onomatopoeia,  catachresis, 
metalepsis,  epitheton,  allegory,  aenigma,  irony,  periphrasis,  hyper¬ 
baton  and  hyperbole.  Tryphon  13  adds  to  these  but  some  of  the 
additions  are  obviously  subdivisions  of  the  others  as  e.  g.  parable,  a 
form  of  allegory,  sarcasm,  a  form  of  irony,  etc. 

Tropes  may  be  divided  into  two  groups  according  as  they  are 
expressed  in  one  word  or  several.  Tropes  of  one  word  are :  meta¬ 
phor,  synecdoche,  metonymy,  antonomasia,  epitheton,  catachresis 
and  metalepsis.  Tropes  of  phrase  are:  allegory,  aenigma,  hyper¬ 
bole,  irony,  periphrasis,  hyperbaton,  onomatopoeia.  All  of  these 
are  found  in  Augustine’s  Letters  except  catachresis,  metalepsis, 
aenigma  and  onomatopoeia. 

Figures  are  thus  defined  by  Quintilian : 14  “  figura  sicut  nomine 
ipso  patet  est  conformatio  quaedam  orationis  remota  a  communi 
et  primum  se  offerente  ratione.”  Ancient  authors,  from  Theo¬ 
phrastus  on  recognized  twTo  classes  of  figures :  <rx'*?/mTa  Stavotas, 
figurae  sententiarum,  which  depend  on  the  inner  sense  and  con¬ 
nection  of  the  words,15  and  <JxwaTa  Aelecos,  figurae  verborum,  which 
may  be  expressed  by  single  words.  The  principal  figurae  senten¬ 
tiarum  are :  interrogatio,  responsio,  suggestio,  praesumptio  or 
prolepsis,  communicatio,  sustentatio,  dubitatio,  correctio,  exclama- 
tio,  prosopopoeia,  apostrophe  or  aversio,  hypotyposis  or  subiectio, 
aposiopesis  or  interruptio,  ethiopia,  litotes,  praeteritio  or  occultatio. 
Not  all  of  these  are  found  in  the  Letters  as  some  of  them  would 

9  Inst.  Or.  8,  6,  1.  13  Trepl  rpoir. 

10  Ibid,  9,  1,  4.  14  Inst.  Or.  9,  1,  4. 

11  Ibid.  8,  1,  1.  15Volkmann,  392. 

12  Ibid.  8,  1,  4. 


190 


not  be  suitable  to  the  subjects  treated,  even  when  Augustine  for¬ 
gets  that  he  is  not  addressing  a  congregation  from  a  pulpit. 

Quintilian  divides  figurae  verborum  into  three  classes 16  ac¬ 
cording  as  they  are  produced  by  addition,  subtraction  or  resem¬ 
blance. 

i)  per  adiectionem. 

repetitio,  iteratio,  conduplicatio,  geminatio,  anadiplosis, 
kuklos. 

anaphora  or  epanaphora. 

antistrophe  or  conversio. 

symploche  or  complexio. 

traductio  or  polyptoton  (paragmenon) . 

synonimia  or  congeries. 

polysyndeton. 

climax  or  gradatio. 

ii)  per  detractionem. 

asyndeton  or  dissolutio. 
zeugma  or  synaecosis. 

iii)  per  similitudinem. 

paronomasia  or  annominatio. 
homoiptoton  or  similiter  cadens. 
homoioteleuton  or  similiter  desinens. 
cojnpar  or  isocolon, 
antitheton  or  contrapositum. 
commutatio  or  metathesis. 

All  the  figurae  verborum  are  found  in  the  Letters.  These  were 
the  figures  most  favored  by  the  later  Sophists  and  Augustine?s 
frequent  use  of  them,  sometimes,  it  must  be  confessed,  with  poor 
taste,  was  doubtless  the  result  of  his  rhetorical  training.  They 
are  for  the  most  part  artificial,  but  they  require  a  considerable 
fluency  and  verbal  skill,  which  Augustine  possessed  in  an  eminent 
degree. 

Tropes  in'  the  Letters. 

I.  Metaphor.  Mera^opd  or  translatio,  consists  in  comparing 
one  thing  to  another  by  using  for  the  thing  compared  a  term 
proper  to  that  to  which  it  is  compared.  This  is  the  most  common 


10  Inst.  Or.  9,  3. 


191 


of  all  tropes  and  finds  a  place  even  in  the  speech  of  the  unlearned. 
Nouns,  adjectives  and  verbs  are  the  parts  of  speech  which  may  be 
used  to  secure  the  effect  desired.  Its  frequency  makes  it  one  of 
the  influences  which  work  for  change  of  meaning  in  a  language. 
Quintilian 17  indicates  the  effects  to  be  secured  by  the  use  of  meta¬ 
phor  :  it  must  add  either  to  the  significance  and  force  of  the  idea 
or  to  the  grace  and  propriety  of  the  expression.  Failing  that  it  is 
improperly  used.  Under  the  influence  of  the  Second  Sophistic,18 
however,  metaphor  became  a  mere  embellishment  used  to  elaborate 
and  often  to  obscure  the  idea  expressed.  The  orator’s  skill  was 
judged  by  his  ability  to  add  image  to  image;  the  greater  the 
profusion  of  images,  the  more  forceful  the  language  was  held  to  he. 
The  image  might  often  be  fantastic  or  even  grotesque,  the  com¬ 
parison  strained  or  in  poor  taste,  but  if  it  showed  the  ingenuity 
of  the  author  or  served  to  rouse  the  fickle  interest  of  a  public  jaded 
by  rhetorical  excess  it  had  done  what  was  expected  of  it. 

The  sophistic  influence  is  perceptible  in  Augustine’s  Letters, 
but  is  not  excessive.  Naturally  he  had  not  the  same  incentive  to 
rhetorical  flourish  in  his  correspondence  that  he  had  in  his  ser¬ 
mons:  it  is  precisely  when  his  letters  are  least  like  letters  and 
most  like  sermons  or  harangues  that  he  makes  his  most  lavish  use 
of  figures.  His  metaphors  show  an  extended  range  of  imagery, 
usually  well-chosen,  drawn  from  a  variety  of  activities  and  for 
the  most  part  adapted  to  his  subject.  From  his  own  statement  it 
is  clear  that  he  exercised  a  deliberate  restraint  in  his  choice  of 
images,  because  of  his  scrupulous  regard  for  truth.  In  Ep.  180,  3, 
explaining  the  nature  of  the  “  officious  lie  ”  to  Oceanus,  he  says : 
“  sed  nullo  modo  mihi  videtur  tropicam  locutionem  recte  dici  posse 
mendacium.  Non  enim  mendacium  est  cum  diem  laetum  dicimus 
quod  laetos  faciat,  aut  tristem  lupinum  quod  gustantis  vultum 
amaro  sapore  contristet  .  .  .  proinde  beatus  Hilarius  .  .  .  men¬ 
dacium  non  esse  monstravit  non  solum  in  his  usitatioribus  tropis, 
verum  in  ilia  etiam  quae  appellatur  metapliora,  quae  loquendi  con- 
suetudine  omnibus  nota  est.  Nam  gemmare  vites,  fluctuare  segetes, 
florere  iuvenes  contendet  quispiam  esse  mendacium,  quod  in  his 
rebus  nec  undas  nec  herbas  vel  arbores  videt  ubi  proprie  ista  verba 
dicuntur?”  If  he  found  it  necessary  thus  to  defend  and  explain 
the  use  of  metaphor  he  was  not  likely  to  abuse  it  in  his  own  writing. 

17  Inst.  Or.  8,  6,  6. 

18  Meridier,  22,  23. 


192 


Occasionally  however  his  rhetorical  good  sense  relaxed  its  vigilance 
and  he  indulged  in  a  series  of  images  which  resulted  in  some  badly 
mixed  metaphors.  But  this  was  the  exception.  According  to  the 
nature  of  the  comparisons  used  the  metaphors  of  the  Letters  may 
be  classified  as  follows: 

1)  Metaphors  drawn  from  farming  and  its  kindred  activities. 

a)  a  country  estate: 

id  solius  sapientis  (i.  e.  beatus  esse)  praedium  est  (3,  1). 

villa  ecclesiae  (21,,  5). 

b)  planting: 

quod  nobis  in  evangelio  .  .  .  praeseminatum  est  (242,  3). 

non  enim  sic  plantavimus  et  rigavimus  hortum  dominicum  in 
vobis  ut  spinas  istas  metamus  ex  vobis  (211,  3). 

haec  sui  err  or  is  nova  semina  spargerent  (157,  22). 

c)  winnowing,  scattering  of  chaff  before  the  wind: 

si  earn  ante  ultimum  tempus  ventilationis  palea  purgare  non 
possumus  (87,  8). 

dummodo  verba  nostra  non  inaniter  ventilentur  (33,  4). 

iste  sermo  .  .  .  cum  .  .  .  foris  ventilaretur  (29,  3). 

d)  weeds,  their  persistence  and  abundance: 

quod  eradicandis  .  .  .  erroribus  .  .  .  inserendae  scientiae  im- 
pedimento  esse  (1,  1). 

quod  natura  insitum  vix  ulla unquam  extirpat  impietas  ( 184A,  6) . 

de  omnibus  haeresibus  quae  post  domini  salvatoris  adventum 
.  .  .  pullulaverunt  ?  (222,  1). 

This  is  a  most  successful  metaphor,  the  whole  image  being  sug¬ 
gested  by  the  single  word  pullulaverunt,  a  word  which  moreover 
conveys  an  emotional  hint  of  contempt  and  disgust. 

e)  harvesting: 

ista  cogitantes,  nolite  esse  pigri  in  operibus  bonis  ut  ad  vestri 
seminis  messem  suo  tempore  veniatis  (112,  1). 

qui  vobis  de  isto  bonorum  operum  semine  messem  vitae  aeternae 
promittit  (268,  2). 

innumerab ilium  peccatorum  exsurrexit  seges  (22,  1,  2). 

This  one  seems  to  carry  an  echo  of  the  story  of  Cadmus  and  the 
dragon’s  teeth  from  which  sprang  the  crop  of  armed  men. 

operare  in  agro  dei  ubi  certus  est  fructus  (69,  2). 


193 


The  following  is  joined  with  antithesis  and  homoiotelenton : 

haec  est  autem  in  praesenti  saeculo  verus  dei  cultus, 

nt  sit  eius  in  fnturo  saeculo  certus  atqne integer  fructus  (155,5). 

f)  vine-culture,  grafting,  etc.: 

habet  enim  ecclesia  .  .  .  vineam  et  plantatores  (157,  37). 
haerens  in  diffusione  vitis  radicem  non  deseruit  unitatis  (93,40). 
totum  Alypium  inseram  praecordiis  tuis  (27,  5). 
quoniam  fructuosum  sarmentum  si  aliquid  habebat  adhuc  pur- 
gandum,  etiam  gloriosa  martyrii  falce  purgatum  est 
(108,  9). 

g)  trees: 

vos  enim  estis  arbores  dei  quas  adsiduis  imbribus  etiam  per 
nostrum  ministerium  rigare  dignatur  (268,  3). 
sed  huius  fidei  olivam  suo  tempore  manifestandam  in  illius 
arboris  .  .  .  tamquam  radice  servabant  (157,  24). 
quod  de  stirpe  inoboedientiae  ducitur  propago  peccati  atque  sup- 
plicii  (190,  10). 

dixisti  consilium  meum  arborem  curvam  et  nodosam  (241,  1). 
eum  qui  talium  putatorum  linguis  tamquam  falcibus  concidi 
timet,  lignum  esse  aridum  (118,  4). 

The  following  has  the  air  of  a  proverb : 

admittere  non  facile  recessuram  (i.  e.  iram)  et  perventuram  de 
surculo  ad  trabem  (from  twig  to  trunk)  (38,  2). 

A  number  of  these  agricultural  comparisons  are  reminiscent  of 
scriptural  parables  and  are  evidently  intended  to  recall  the  teach¬ 
ings  of  Our  Lord  and  the  Apostles.  Foremost  among  these  is  the 
metaphor  of  the  wheat  and  the  cockle  (Matth.  13,  25-40)  of  which 
Augustine  makes  vigorous  use  in  his  denunciation  of  heresy. 

fingite  vos  ante  tempus  messis  fugere  permixta  zizania,  quia  vos 
estis  isola  zizania.  Nam  si  frumenta  essetis  permixta  zi¬ 
zania  toleraretis  et  a  segete  Christi  non  vos  divideretis 
(76,  2). 

Sometimes  he  is  content  merely  to  paraphrase  the  words  of  the 
Gospel,  sometimes  he  makes  a  more  original  use  of  it,  or  even  com¬ 
bines  two  parables. 

dum  aetas  in  viridi  faeno  est,  zizania  convertat  in  frugem  (27,  6) . 
ipsa  est  ecclesia  in  bono  semine  quod  seminavit  illius  hominis 
(93,  31). 

13w 


194 


ecclesia  dei  inter  mnltam  paleam  multaque  zizania  constituta 
multa  tolerat  (55,  35)  (wheat  and  chaff:  Matth.  3,  12; 
Lnc.  3,  17). 

pernicies  vel  zizaniornm  vel  praecisornm  de  vite  domini  sar- 
mentorum  (23,  6)  (cockle,  vine  and  branches:  Joan. 
15,  4,  5). 

The  metaphor  of  the  vine  and  branches  appears  alone  in : 

ab  ilia  radice  orientalium  ecclesiarum  se  esse  praecisam  (52,2). 

St.  Paul’s  comparison  of  the  wild  olive-tree  (Rom.  11,  16-24) 
is  used  effectively  in  Ep.  140,  a  long  treatise  on  Grace,  addressed 
to  Honoratus. 

sed  idem  ipse  apostolus  oleastro  inserto  in  oliva  timorem  prae- 
cipit,  hoc  est  gentibus  additis  radici  Abraham,  Isaac, 
Jacob  (140,  49). 

quam  insertionem  oleastri  amputatis  propter  infidelitatis  super- 
biam  naturalibus  ramis,  etiarn  ipse'  dominus  in  evangelia 
praedixit  (140,  50). 

haec  superbia  deiciuntur  ut  humilis  inseratur  oleaster  (140,  54). 

% 

The  three  following  are  plainly  inspired  by  the  words  of  Our 
Lord  in  the  Gospel : 

ut  frumentum  simns  (23,  6)  is  probably  a  reference  to  the  par¬ 
able  of  the  sower  (Matth.  13,  4-23). 

ne  messis  domini  copiosa  operariorum  inopia  in  praedam  volucri- 
bus  iaceat  (243,  12)  recalls  the  words  of  the  Gospel  (Luc. 
10,  2 ;  Joan.  4,  35)  :  “  The  harvest  indeed  is  great  but  the 
laborers  are  few.” 

etiam  qui  faenea  quadam  temporaliter  felicitate  floruissent  (140, 
13),  is  a  skilful  and  subtle  reference  to  the  words:  “  The 
grass  of  the  field  which  is  today  and  tomorrow  is  cast 
into  the  oven”  (Luc.  6,  30).  The  whole  idea  of  the 
transitory  nature  of  earthly  prosperity  and  the  possibility 
of  a  reckoning  in  another  life  is  suggested  by  the  single 
word  faenea,  most  felicitously  chosen  and  further  strength¬ 
ened  by  the  alliteration,  faenea  .  .  .  felicitate  floruissent. 

It  will  be  noticed  that  all  these  Biblical  references  are  to  the 
New  Testament.  There  is  one  however  in  this  category  recalling 
the  Old  Testament,  a  severe  arraignment  of  false  devotion  to 
parents  based  on  a  reference  to  Adam  and  Eve : 


195 


nam  ista  umbra  pietatis  de  foliis  illius  arboris  venit  quibus  se 
primum  parentes  nostri  in  ilia  damnabili  nuditate  texerunt 
(243,  10). 

2)  Metaphors  drawn  from  age. 

nondnm  est  perfecta  sed  quodam  modo  adnlta  iustitia  (145,  5). 
si  multorum  annosas  et  decrepitas  falsitates  studio  iactantiore 
quam  prudentiore  arbitreris!  (118,  7). 

These  have  almost  the  effect  of  a  personification. 

3)  Metaphors  drawn  from  animals. 

a)  Horses.  These  are  of  three  sorts,  two  proper  to  the  driver, 
one  to  the  animal.  The  imagery  of  reining  in  a  spirited  horse  is  a 
natural  one  to  apply  to  the  impulses  of  the  human  heart  and  a  very 
common  one.  The  opposite  action  of  applying  the  spur  is  equally 
common  and  equally  effective.  Augustine  uses  both  with  modera¬ 
tion  and  thereby  avoids  the  danger  of  triteness. 

si  nihil  aliud  constitueretur  frenandae  malitiae  perditorum 
(134,  4). 

refrenandae  carnalis  concupiscentiae  causa  (55,  36). 
horum  amorem  .  .  .  frenare  (2). 
acerbissimi  doloris  aculeis  excitatus  (23,  8). 
concussi  ac  stimulati  aculeis  verborum  tuorum  (108,  14). 

In  each  of  the  preceding  cases  the  image  is  conveyed  by  a  single 
word:  frenare,  aculei. 

The  action  of  trampling  is  suggested  by  the  following : 
calcandae  superbiae  exempla  (31,  6). 

et  ea  passim  spargere  atque  conculcare  non  desinunt  (92A). 

The  reference  to  the  )roke  in  the  following  is  evidently  taken  from 
the  Gospel,  Matth.  11,  29,  30. 

iugum  mundi  iugo  Christi  iucundius  (26,  5). 

Christi  nomine  conligatis  et  tantae  auctoritatis  iugo  subditis 
(29,  9). 

b)  Dogs.  Comparisons  to  dogs  are  few  but  vigorous  and  always 
to  the  disadvantage  of  the  person  or  thing  compared ;  they  all  refer 
to  the  importunate  barking  of  the  animal  in  question: 

falsorum  philosophorum  erroribus  illo  tempore  circumlatrantibus 
(118,  33). 


196 


videlicet  eos  appellans  qui  plerumque  contra  innocentes  latrant 
(140,  39). 

episcopum  ecclesiasticis  curis  circumstrepentibns  districtum  at- 
que  distentum  (118,  2). 

It  is  thus  he  rebukes  Dioscorus  for  his  ill-timed  questionnaire 
on  the  philosophy  of  Cicero. 

timui  ei  committere  ecclesiam  praesertim  inter  haereticorum  cir- 
cumlatrantium  rabiem  constitutam  (65,  1). 

c)  Wild  Animals.  Only  one  image  is  drawn  from  wild  animals : 
it  is  an  exhortation  to  Honoratus  not  to  desert  his  flock  in  the 
midst  of  the  disasters  which  have  befallen  Africa : 

et  inter  dentes  obtrectantium  a  sui  propositi  intentione  minime 
defecerunt  (228,  14). 

4)  Metaphors  drawn  from  the  arena.  These  were  much  favored 
by  the  sophistic  rhetoricians  19  who  sometimes  carried  them  to  elab¬ 
orate  lengths.  :St.  Paul  had  found  them  useful  to  describe  the 
conflicts  which  the  Christian  must  be  prepared  to  sustain  with  the 
world,  the  flesh,  and  the  devil.  We  should  therefore  expect  Au¬ 
gustine  who  quotes  St.  Paul  so  frequently,  to  make  a  greater  use 
of  this  class  of  images.  It  is  rather  surprising  to  see  how  seldom 
they  occur;  but  it  may  be  that  after  his  conversion,  Augustine  so 
resolutely  broke  with  the  habits  of  the  past  that  not  even  his  ima¬ 
gination  retained  the  pictures  of  pleasures  in  which  he  had  once 
taken  such  keen  delight.  Two  references  are  made  to  the  prize 
awarded  to  the  athlete — the  crown  of  martyrdom  (157,  36),  an 
expression  which  had  almost  lost  its  figurative  sense  by  common 
use  in  the  Church;  and  the  palm  of  victory  (23,  5)  a  probable  echo 
of  Apoc.  7,  9 :  “  clothed  in  white  garments  and  having  palms  in 
their  hands.”  Three  comparisons  made  to  a  net  seem  to  be  drawn 
from  the  gladiatorial  combats  in  which  one  contestant,  the  reti- 
arius,  was  armed  with  net  and  trident: 

ut  iam  eiusdem  haeresis  retibus  implicatus  (237,  1). 

nam  unde  te  nunc  inretitum  involvit  et  ab  instituto  cursu  re- 
tardatum  reflectit  et  curvat?  (243,  4). 

si  absque  paenitentia  diversis  criminibus  inretiti  de  corpore 
exierint  (205,  18). 


19  M4ridier,  109. 


197 


The  two  following  are  apparently  drawn  from  wrestling : 

ubi  frangitur  et  debilitatnr  humana  snperbia  (171  A,  1). 
reperies  duos  errores  inter  se  adversa  fronte  conlidi  (118,  16). 

5)  Metaphors  drawn  from  architecture,  parts  of  the  house,  etc. 
This  category  is  unexpectedly  numerous  and  includes  references 
to  the  act  of  building  and  to  foundations,  penetralia,  door,  roof, 
and  steps  of  the  house.  A  few  of  the  more  significant  examples 
follow : 

quae  antiquissimae  fidei  stabilita  molitur  fundamenta  convellere 
(190,  22). 

quam  diu  linguis  humanis  ruinosa  gaudia  construis  (118,  5). 

in  mentis  penetralibus  (10,  3). 

tu  potes  et  apud  tuam  mentem  habitare  (10,  1). 

ne  viderer  tibi  ostium  fiduciae  inhumaniter  claudere  (266,  1). 

totum  culmen  auctoritatis  ...  in  illo  salutari  nomine  (118,33). 

aut  excellentioris  conscenderint  sanctitatis  gradum  (153,  24). 

6)  Metaphors  drawn  from  the  human  body  and  its  parts. 

The  foremost  and  most  frequent  use  of  these  is  that  one  of  St. 
Paul  who  calls  the  Church  the  Body  of  Christ  and  Christians  its 
members  (Rom.  12,  5;  1  Cor.  12,  13;  Col.  1,  18).  Augustine 
makes  telling  use  of  this  image  in  defending  the  unity  of  the 
Church : 

quid  nos  solus  Christus  offendit  cuius  membra  laniamus  (33,5). 
et  cogitem  caput  nostrum  in  cuius  corpore  fratres  sumus  (148, 4) . 

The  heart  is  conceived  of  as  the  whole  person  in  certain  metaphors 
and  mention  is  made  of  its  eyes,  ears,  etc. 

hiantia  ora  cordis  tui  (19). 

erigite  oculos  cordis  .  .  .  aperite  aures  cordis  et  audite  (76,  1). 

The  expression  “  bosom  of  the  Church ”  so  commonly  used  today  is 
found  twice  in  the  Letters: 

pio  matris  catholicae  gremio  collecti  (185,  12). 

ad  cuius  ecclesiae  gremium  frater  eius  metuens  perire  confugerat 

(151,  11). 

A  slight  variation  of  the  same  idea  occurs  in : 
oblato  sibi  gremio  pacis,  quo  correcti  exciperentur  (93,  14). 

7)  Metaphors  drawn  from  various  crafts.  Inasmuch  as  crafts- 


198 


manship  was  in  the  hands  of  slaves  all  through  the  empire,  and 
therefore  scorned  and  contemned  by  free  men,  it  is  rather  surpris¬ 
ing  to  find  any  metaphors  drawn  therefrom  in  the  Letters.  One 
however  is  a  Biblical  figure — that  of  the  potter  (Jerem.  18,  6; 
Rom.  9,  21).  As  Augustine  uses  it  the  figure  usually  turns  on  the 
word  massa ,  the  unformed  clay,  and  forms  part  of  his  predestin- 
arian  arguments. 

tota  quippe  ista  massa  iustae  damnationis  reciperet  debitum, 
nisi  ex  ea  faceret  non  solum  iustus  sed  etiam  misericors 
figulus  alia  vasa  in  honorem  secundum  gratiam  non  se¬ 
cundum  debitum  (190,  12). 

cur  ex  Adam  massa  quae  perfecto  ex  uno  in  condemnationem  tota 
conlapsa  est  illud  vas  faciat  in  honorem  illud  in  contu- 
meliam  (186,  12). 

Other  crafts  which  appear  are  dyeing  (always  with  the  notion  of 
using  substitute  dyes),  weaving  and  metal-working. 

animum  tuum  sine  ullo  f uco  iniqui  temporis  ( 20,  1 ) . 

nec  fucatis  eloquiis  ambit  ad  animum  (132;  he  speaks  of  sacred 
eloquence) . 

ingentes  texuisti  quaestiones  (169,  1). 

qui  sine  ulla  sui  mutabilitate  contexit  ordinem  saeculorum 
(137,  10). 

quod  de  me  excudere  potuit  ultimum  noctis  (13,  1)  (anvil). 

limatam  esse  sententiam  (93,  43)  (file). 

8)  Metaphors  drawn  from  clothing.  These  are  usually  indefi¬ 
nite,  referring  to  clothing  in  general.  The  only  articles  mentioned 
specifically  are  veil  (velamen),  cloak  (pallium),  and  girdle 
(balteum) . 

quanto  facilius  decipiunt  nescio  qua  umbra  honestatis  et  libera- 
lium  studiorum  nomine  velatae  atque  palliatae  (118,  1). 

(It  will  be  observed  that  this  is  a  slightly  mixed  metaphor.) 

accinctus  balteo  castisimae  continentiae  (220,  3). 

indue  itaque  humilitatem  mentis  (262,  1). 

9)  Metaphors  drawn  from  eating  and  drinking.  There  are  no 
strikingly  original  figures  in  this  group :  comparisons  of  longing 
for  knowledge,  virtue  or  the  presence  of  someone  to  thirst,  or  of 
truth  to  food  are  common  enough  in  the  language  and  bespeak  no 
special  attention.  The  following  are  remarkable  as  showing  a 
slightly  grotesque  use  of  this  metaphor: 


199 


utinarn  saltern  tarn  opima  mensa  iam  annosum  ab  stilo  tuo  ieiu- 
nium  meum  tandem  accipias!  (42). 

sic  enim  regionum  nostrarum  ardentissimae  siti  diaconum  Lucil- 
lum  tn  potins  concessisti  (84,  2). 

10)  Metaphors  drawn  from  fire,  heat,  cold,  light  and  shadow. 
These  are  also  rather  trite  figures,  turning  frequently  on  a  single 
word — flagrare,  accendere,  frigescere,  elucescere,  splendidus,  flam- 
ma,  aestus,  etc.  They  are  frequent  in  the  Letters  and  often  con¬ 
duce  to  brevity  of  expression.  The  following  are  characteristic 
examples : 

quando  iam  ne  .  .  .  Stoicorum  aut  Epicureorum  cineres  caleant, 
unde  aliqua  contra  fidem  Christianam  scintilla  excitetur 
(118,  12). 

huius  fumi  vel  vaporis  temporalis  quae  vita  humana  dicitur, 
ultimum  diem  expectes  (56,  2). 

in  tenebras  cecidit  schismatis  amisso  lumine  caritatis  (185,  47). 

non  solum  illud  omne  tristitiae  nubilum  fugit  de  cordibus  nos- 
tris,  sed  etiam  tantum  ibi  laetitiae  lumen  infulsit  ut  nihil 
egisse  in  nobis  videretur  file  maeror  et  timor  nisi  succes- 
surorum  ampliorem  flagrantiam  gaudiorum  (194,  1). 

11)  Metaphors  drawn  from  the  sheepfold.  These  are  all  of 
Scriptural  origin  inspired  either  by  Psalm  23,  Dominus  regit  me, 
or  by  the  parables  of  the  Lost  Sheep  (Matth.  18,  12;  Luc.  15,  4), 
the  Good  Shepherd  (Joan.  10,  13,  14)  or  the  Sheepfold  (Matth. 
15,  24;  Joan.  21,  17). 

an  non  pertinet  ad  diligentiam  pastoralem  etiam  illas  oves? 
(185,  23). 

et  oves  eius  mortifero  errore  dispersas  in  pacem  salutis  aeternae 
suo  sanguine  congregarent  (185,  31). 

ne  tranquillam  aquam  bibentes  in  nostra  conscientia  pedibus 
incautis  agere  convincamur  ut  oves  dominicae  turbidam 
bibant  (126,  2). 

12)  Metaphors  drawn  from  forms  of  government.  Among  these 
the  scriptural  comparison  of  the  kingdom  of  heaven  predominates, 
but  heaven  is  once  referred  to  as  a  republic  and  once  as  a  state, 
thus : 

divinae  illi  caelestique  reipublicae  (155,  1). 

ad  illam  civitatem  ubi  hereditas  aeternitas  est  (153,  26). 


200 


The  evil  spirit  is  called  “princeps  et  praepositus  mortis  ”  (164,  5), 
while  the  following  quotation  seems  to  carry  a  reference  to  the 
system  of  court  favorites : 

ut  nostro  ministerio  atqne  ut  ita  dixerim  satellitio  in  dominatum 
.  .  .  vehementins  excitentur  (118,  1). 

13)  Metaphors  drawn  from  medical  science.  This  is  one  of  the 
largest  groups  of  all  and  includes  the  ideas  of  health,  {illness, 
wounds,  poison  and  remedies.  Sin,  heresy  and  schism  readily  sug¬ 
gest  the  ideas  of  wounds  or  epidemics,  and  these  occur  frequently ; 
while  heresy  and  error  are  also  pictured  as  a  secret  and  deadly 
poison.  We  do  not  gain  much  knowledge  of  remedies  employed  in 
Augustine’s  time,  as  he  contents  himself  with  the  most  general 
ideas  on  this  subject,  expressed  by  means  of  simple  verbs  like 
sanare,  or  nouns  like  medicina  and  medicamentum.  Only  two 
references  to  surgery  occur ;  both  to  cutting  off  an  offending  mem¬ 
ber,  thus: 

dilationum  morulas  amputavit  (93,  18). 

nos  tamen  malumus  eos  in  ecclesiae  compage  sanari  quam  ex 
illius  corpore  velut  insanabilia  membra  resecari  (157,  22). 

14)  Metaphors  drawn  from  war  and  military  tactics.  Military 
metaphors  were  always  favored  in  the  Roman  speech  as  befit  a 
people  whose  chief  glory  was  war;  hence  it  is  not  unnatural  that 
Augustine  should  have  made  a  liberal  use  of  them.  Besides,  St. 
Paul,  reducing  the  Christian  life  to  the  terms  of  a  combat  (Eph. 
6,  11-17)  had  made  the  use  of  military  terms  inevitable  in  those 
who  wrote  or  spoke  of  it.  We  find  all  the  operations  and  panoply 
of  war  in  the  metaphors  of  the  Letters:  attack  and  defense,  siege, 
ambush  and  assault,  troops,  commanders,  recruits,  banners,  swords 
and  fortifications.  The  enemy  is  usually  the  devil,  but  sometimes, 
it  must  be  confessed,  anything  that  interrupts  a  much-harassed 
and  long-suffering  bishop  in  the  midst  of  his  often  conflicting  occu¬ 
pations.  Among  a  host  of  common  comparisons,  the  following 
merit  attention  for  their  vigor  and  sprightliness : 

tu  me  innumerab ilium  quaestionum  turba  repente  circumval- 
landum  vel  potius  obruendum  putasti  (118,  1). 

quamquam  nos  curis  circumstemur  ingentibus  (40,  1). 

ab  his  me  revocari  et  retardari  inruentibus  de  transverso  quibus- 
libet  quaestionibus  nolo  (169,  1). 


201 


15)  Metaphors  drawn  from  nature.  Admiration  for  the  beauties 
of  nature  had  no  great  place  in  the  Koman  temperament.  With 
the  exception  of  Lucretius  and  Vergil,  the  writers  of  the  classical 
age  who  indulged  in  nature-description,  for  the  most  part  picture 
artificial  landscape  beauties.  Consequently  the  deposit  of  nature- 
metaphors  in  the  language  is  inconsiderable.  The  sea  appears  most 
often,  the  sky,  rivers,  clouds,  springs  fairly  often,  mountains  and 
forests  seldom.  Augustine  used  the  language  as  he  found  it  and 
made  few  innovations  in  the  choice  of  his  imagery;  hence  it  is  not 
surprising  to  find  in  the  Letters  that  of  the  total  number  of  meta¬ 
phors  drawn  from  nature  (38)  almost  half  refer  to  the  sea;  while 
rivers  and  springs  occur  just  half  as  often,  mountains  once  only, 
forests  twice  (in  a  derogatory  sense),  flowers  and  thorns  three 
times.  Out  of  a  number  of  commonplace  comparisons  the  follow¬ 
ing  are  noteworthy,  the  first  giving  in  a  single  word  a  vivid  picture 
of  the  motion  of  water  bubbling  from  a  spring: 

scatet  animus  in  loquelas  communicandas  tecum  (28,  1). 

montes  quippe  dei  sancti  eius  sunt  (140,  71). 

in  hac  tota  imaginum  silva  (7,  2). 

in  alia  atque  alia  diversarum  occupationum  tempestate  direptus 
sum  unde  nunc  stillam  vacantis  temporis  nactus  (180, 1). 

16)  Metaphors  drawn  from  the  senses.  An  examination  of  these 
metaphors  shows  an  unexpected  predominance  of  figures  of  smell 
and  taste.  These  occur  as  often  as  figures  of  sight,  always  more 
common  (4  times  each),  while  hearing  is  referred  to  but  once  and 
touch  twice.  The  metaphor  of  the  good  odor  of  Christ  is  not  Au¬ 
gustine’s  but  St.  Paul’s  (2  Cor.  2,  15). 

fragrant  enim  epistolae  tuae  odore  sincerissimo  Christi  (186,39). 

diu  desideratam  notitiam  epistulari  solacio  quodam  modo  prae- 
gustantes  (257). 

inruit  enim  de  consuetudine  carnalis  vitae  in  ipsos  quoque  inte- 
riores  oculos  turba  phantasmatum  (147,  42). 

17)  Metaphors  drawn  from  slavery,  prison,  fetters,  etc.  There 
is  a  monotonous  sameness  about  this  class  of  images  not  found  in 
any  other.  Twenty-seven  out  of  forty-two  instances  are  expressed 
by  the  one  word,  vinculum,  which  Augustine  applies  to  many  sorts 
of  ideas.  He  has  vinculum  concordiae,  carnis,  corporis,  mortali- 
tatis,  legum,  consuetudinis,  caritatis,  vitae,  ieiunii,  societatis,  pa¬ 
ds,  damnationis,  peccati,  captivitatis,  cupiditatis,  ministerii,  uni- 
tatis,  continentiae,  iniquitatis,  culpae,  perversitatis,  amicitiae.  Al- 


202 


most  anything,  good  or  bad,  might  be  for  him  a  vinculum.  The 
only  variants  he  uses  are  compedes  (once),  nexus  (once)  and  ca¬ 
tena  (twice).  Another  idea  borrowed  from  the  slave’s  condition 
is  that  of  the  slave’s  punishment,  hogging,  which  appears  in  the 
words  flagellum,  virga  and  verberari.  Two  of  the  best  figures  of 
this  class  are  the  following : 

cum  superhua  terrena  diliguntur  artius  adepta  quam  concupita 
constringunt  (31,  5). 

discissis  .  .  .  pellibus  .  .  .  timidae  servitutis  Christiana  .  .  . 
indutus  hducia  (23,  4). 

18)  Metaphors  drawn  from  ideas  of  space,  distance,  etc.  These 
are  chiefly  remarkable  as  being  applicable  in  two  ways :  sometimes 
a  concrete  idea  is  substituted  for  an  abstract,  as  is  the  case  with 
the  greatest  number  of  metaphors  which  have  for  object  to  render 
an  idea  clearer  or  more  easily  apprehended  by  the  mind.  Some¬ 
times  however  a  concrete  idea  of  one  class  is  substituted  for  a 
concrete  of  another  class,  usually  for  the  sake  of  varying  or  adorn¬ 
ing  the  expression.  So,  in  this  class  of  images,  ideas  of  time  may 
be  expressed  in  terms  of  space  as  e.  g. 

cum  paululum  spatii  vix  datur  inter  acervois  occupationum 
(139,  3). 

As  examples  of  abstract  ideas  in  concrete  terms  we  have : 

haec  quaestio  quam  late  pateat  profecto  videt  quisquis  pulchri 
aptique  distantiam  sparsam  quodam  modo  in  universitate 
rerum  valet  (138,  5). 

scrutetur  qui  potest  iudiciorum  eius  tarn  magnum  profundum 
verum  tamen  caveat  praecipitium  (194,  23). 

19)  Metaphors  drawn  from  travel,  roads,  etc.  The  ideas  of  life 
as  a  pilgrimage  (Eccle.  7,  1)  and  death  as  a  journey  (Joan.  3,  14) 
were  common  to  the  early  Christians,  suggested  no  doubt  as  much 
by  the  uncertainties  which  beset  them  before  Christianity  became 
the  state  religion,  as  by  the  wTords  of  St.  Paul  (2  Cor.  5,  6).  Ex 
hac  vita  migrare  was  a  euphemism  for  death  favored  by  Augustine 
and  quite  in  accord  with  the  ideas  of  his  time.  So  also  the  notion 
of  the  pleasures,  duties  and  honors  of  life  as  baggage  to  be  carried 
or  a  burden  to  be  crushed  under  was  a  familiar  one.  Augustine 
usually  speaks  of  the  episcopal  office  as  sarcina,  a  word  he  uses  in 
this  figurative  sense  eleven  times :  e.  g. 


203 


curarum  ecclesiasticarum  sarcina  imposita  est  (101,  3). 

A  good  use  of  the  figure  of  a  road  is  found  in : 

vide  quantum  in  peius  profecerint  dum  sine  limite  timoris  vel 
pudoris  hac  atque  hac  vagabunda  fertur  impunita  loqua- 
citas  (92,  4). 

There  were  also  the  images  of  walking,  or  running  in  the  way  of 
the  Lord  (Psa.  18,  142,  8;  Matth.  1,  3,  etc.),  and  of  the  way  of 
peace  (Luc.  2,  14)  or  the  way  of  truth  (Psa.  118,  30). 

20)  Metaphors  drawn  from  miscellaneous  ideas.  The  Letters 
also  contain  a  number  of  metaphors  not  reducible  to  any  of  the 
foregoing  categories,  yet  not  sufficiently  numerous  to  warrant  sepa¬ 
rate  classification.  The  table  appended  at  the  end  of  this  section 
will  show  the  frequency  with  which  they  occur.  Only  significant 
examples  will  be  quoted.  The  images  expressed  are  the  following : 
balance  (scales),  birth,  books,  boundaries,  calendar,  color,  con¬ 
spiracy,  family,  footsteps,  furniture,  hunting  and  fishing,  insects, 
knots,  law,  leaven,  metals,  mirror,  money  and  book-keeping,  oracles, 
serpents,  sleeping  and  waking,  shaking,  ships,  song  and  dance, 
theft.  There  are  also  four  purely  Biblical  metaphors:  the  Cross, 
the  sacrifice  of  praise,  the  circumcision  of  the  heart,  and  the  Ark, 
figure  of  the  Church.  These  will  be  referred  to  more  particularly 
in  the  paragraphs  on  scriptural  metaphors.  Besides  these  there 
are  four  others  expressed  by  verbs,  which  have  a  rather  vague  effect 
of  personification  without  calling  up  any  special  image. 

Examples : 

maior  liber  noster  orbis  terrarum  est  (43,  25). 
si  qua  opera  vestra  mater  ecclesia  desideraverit  (48,  2). 
dominum  in  cuius  familia  nobiscum  caelesti  iure  censeris 
(134,1). 

in  aucupandis  .  .  .  voluptatibus  (167,  4). 

si  .  .  .  ego  .  .  .  curvam  refragationem  et  nodos  difficultatis 
posuissem?  (241,  1). 

immo  vero  vela  cupiditatum  mearum  cum  ceteris  tunc  dilector i- 
bus  meis  inter  praecipuos  aura  laudis  inflabas  (268,  1). 
non  ut  de  tuis  quaestionibus  enodandis  explicandisque  cogitarem 
(118,  3). 

The  figure  of  leaven  (fermentum)  is  borrowed  from  the  Gospel 
(Matth.  13,  33;  Luc.  13,  21;  1  Cor.  5,  6),  so  also  is  that  of  the 


204 


net  taking  all  kinds  of  fish  (Matth.  13,  47) ;  while  the  expression 
domesticns  fidei  (268,  1)  is  plainly  a  repetition  of  St.  Paul  (Gal. 
6,  10). 

It  may  be  said  that  Augustine’s  metaphors  are  uniformly  in 
good  taste,  but  the  following  is  somewhat  grotesque — the  only  one 
of  its  kind.  He  is  speaking  of  the  servants  of  God  and  says : 

ferveat  iter  sanctarum  formicarum,  fraglent  opera  sanctarum 
apum  (44,  1). 

Two  others  are  remarkable  because  they  show  something  exceed¬ 
ingly  rare  in  the  Letters — the  vocabulary  of  paganism.  As  a  rule 
Augustine  uses  terms  of  this  sort  only  to  ridicule  and  repudiate 
wdiat  they  signify,  but  these  two  seem  to  have  slipped  out  un¬ 
awares.  One  refers  to  the  curious  superstition  of  the  werewolf, 
the  other  to  the  pagan  belief  in  oracles : 

haec  versipellis  astutia  (194,  46). 

pectus  tuum  tale  domini  oraculum  est  (31,  8). 

21)  Mixed  metaphors.  On  the  whole,  Augustine  is  not  sophistic 
in  his  use  of  metaphors  in  the  Letters ;  he  does  not  make  a  practice 
of  heaping  them  one  upon  another,  or  of  expressing  one  idea  under 
a  bewildering  succession  of  images — one  usually  suffices  for  one 
idea.  Consequently  he  does  not  often  fall  into  the  defect  of  the 
mixed  metaphor — only  six  instances  in  all  are  found  in  the  Letters. 
The  more  remarkable  follow: 

amisso  .  .  .  sacerdotio  et  sacrificio  quod  totum  umbra  erat 
futuri,  in  captiva  dispersione  magno  aestu  tribulationis 
aduritur  (102,  35)  (light  and  shade,  slavery,  fire). 

quaedam  quaestionis  huius  lumina  praeseminare  (9,  2)  (light, 
agriculture) . 

corpus  autem  Christi  ecclesia,  firmamenta  ergo  ecclesiae  qui  nisi 
apostoli?  (140,  36)  (body,  architecture). 

Among  the  few  (7)  instances  of  changing  metaphors  used  to  ex¬ 
press  the  same  idea  are  the  following : 

quamvis  talia  disputare  qualia  isti  disputant  non  sit  militare  sed 
rebellare,  non  sit  plantare  vineam  sed  eradicare,  non  sit 
pascendos  congregare  sed  perdendos  a  grege  separare 
(157,  37). 

habet  enim  ecclesia  quodam  modo  suos  milites  et  quodam  modo 


205 


provinciates,  habet  vineam  et  plantatores,  habet  gregem 
et  pastor es  (157,  37). 

pascat  potius  dominus  sapientiae  floribus  et  vivi  fontis  haustibus 
inriget  (261,  3). 

neque  propter  paleam  relinquimus  aream  domini,  neque  propter 
pisces  malos  rumpimus  retia  domini,  neque  propter  haedos 
in  fine  segregandos  deserimus  gregem  domini,  neque 
propter  vasa  facta  in  contumeliam  migramus  de  domo 
domini  (93,  50). 

TABLE  OF  METAPHORS 


Images  Expressed  No. 

of  Times 

agriculture 

102 

age 

2 

animals 

25 

architecture 

41 

arena 

8 

body 

26 

crafts 

21 

clothing 

12 

eating  and  drinking 

23 

fire,  heat,  light 

74 

flocks 

25 

government 

10 

medical  science 

66 

military  science 

49 

nature 

39 

senses 

13 

slavery 

44 

space  etc. 

9 

travel 

30 

Biblical 

10 

Total  .  730 

Pages  .  2005 


Images  Expressed  No.  of  Times 


balance  3 

birth  8 

books  2 

boundaries  2 

calendar  6 

conspiracy  1 

family  9 

footsteps  2 

furniture  2 

hunting  etc.  14 

insects  3 

knots  S 

law  2 

leaven  5 

metals  2 

mirror  3 

money  9 

oracle  1 

sleep  3 

ships  3 

serpent  1 

song  I 

shaking  2 

theft  4 

verbs  4 

wereworf  1 


This  total  is  not  a  large  one  considering  the  number  of  pages 
of  the  Vienna  Corpus  which  the  Letters  represent.  This  number 
includes  only  the  Letters  of  Augustine,  not  those  of  his  corre¬ 
spondents,  some  of  which  are  incorporated  in  the  text  used.  Evi- 


206 


dently  Augustine  exercised  deliberate  restraint  in  his  Letters  in 
the  matter  of  metaphors,  preferring  to  present  his  thoughts  in 
straightforward  terms,  choosing  where  he  desired  adornment,  those 
figures  of  sound  and  word-order  which  would  tend  to  impress  the 
memory  of  his  readers.  The  above  table  is  rather  surprising  both 
for  what  it  contains  and  for  what  it  does  not  contain.  The  large 
number  of  metaphors  drawn  from  agriculture  and  from  medical 
science  would  hardly  be  expected  from  a  writer  of  Augustine’s 
character,  training  and  early  life.  On  the  other  hand  it  is  remark¬ 
able  to  discover  none  at  all  from  the  law-courts  and  the  theatre, 
both  of  which  played  their  part  in  his  educative  processes.  Of 
sophistic  metaphors  he  has  only  those  drawn  from  military  science, 
the  arena  and  the  sea. 

Scriptural  Metaphors. 

On  the  other  hand  scriptural  phraseology  forms  such  an  im¬ 
portant  part  of  the  imagery  of  the  Letters  that  it  seems  worth 
while  to  point  out  the  distinctively  Biblical  metaphors  and  to  show 
what  proportion  they  constitute  of  the  foregoing  list. 

a)  Of  metaphors  derived  from  agriculture,  55,  or  nearly  54% 
are  directly  traceable  to  scriptural  parables  or  comparisons.  These 
bear  on: 

i)  planting  and  harvesting,  referring  to  the  parable  of  the 
cockle  (25),  Matth,  13,  24-30,  e.  g. 

fingite  vos  ante  tempus  messis  fugere,  permixta  zizania,  quia  vos 
estis  sola  zizania,  etc.  ut  supra  (76,  2). 

or  to  that  of  the  sower  (4),  (Matth.  13,  3-23;  Marc.  4,  3-20;  Luc. 
8,  5-11)  e.  g. 

qui  vobis  de  isto  bonorum  operum  semine  messem  vitae  aeternae 
promittit  (268,  2). 

or  to  Our  Lord’s  words:  “the  harvest  indeed  is  great,  but  the 
laborers  are  few”  (2),  (Matth.  9,  37;  Luc.  10,  2)  e.  g. 

ne  messis  domini  copiosa  operariorum  inopia  in  praedam  volu- 
cribus  iaceat  (243,  12). 

or  to  the  parable  of  the  wheat  and  chaff  (Matth.  4,  12;  Luc.  3,  17) 
e.  g. 

si  earn  ante  ultimum  tempus  ventilationis  palea  purgare  non 
possumus  (87,  8). 


207 


ii)  vine-culture  (7).  The  principal  reference  is  to  the  parable 
of  the  vine  and  branches  (Joan.  15,  4,  5),  with  a  mention  of  the 
operation  of  pruning  and  of  the  uselessness  of  the  branch  which 
has  been  cut  off  from  the  parent  stock,  e.  g. 

eum  qui  talium  putatorum  linguis  tamquam  falcibus  concidi 
timet  lignum  esse  aridum  et  ideo  non  putari  tantum  indoc- 
tum  atque  hebetem  sed  vere  esse  atque  convinci  (118,4). 

iii)  trees: 

the  Tree  of  Life  (Gen.  2,  9). 
the  tree  of  the  forbidden  fruit  (Gen.  2,  17). 
the  tree  which  grew  from  the  mustard  seed  (Matth.  13,  31 ; 
Marc.  4,  31). 

e.  g.  ex  ipsa  arbore  quae  ramorum  suorum  porrectione  toto  orbe 
diffunditur  iste  in  Africa  ramusculus  est  (185,  32). 
the  wild  olive-tree  (4),  (Rom.  11,  16-24). 

iv)  The  grass  of  the  field  (Luc.  6,  30). 

b)  Metaphors  derived  from  animals  (22). 

All  these  refer  to  horses,  either  harnessed  to  a  yoke  or  subject  to 
spur  or  rein.  The  metaphor  of  the  yoke  of  Christ  (Matth.  11,  29, 
30)  wTas  a  favorite  one  with  preachers:  it  is  found  three  times  in 
the  Letters,  e.  g. 

Christi  nomine  conligatis  et  tantae  auctoritatis  iugo  subditis 
(29,  9). 

The  image  of  the  spur  or  goad  is  taken  from  Eccle.  12,  1.  The 
following  is  a  direct  echo  of  it: 

concussi  ac  stimulati  aculeis  verborum  tuorum  (108,  14). 

The  action  of  checking  or  reining  in  a  spirited  horse  (9)  may  be 
suggested  by  two  passages:  Jacob.  3,  2: 

si  quis  in  verbo  non  offendit  .  .  .  potest  etiam  freno  circumdu- 
cere  totum  corpus. 

or  Jacob.  3,  8 : 

linguam  autem  nullus  hominum  domare  potest, 
e.  g.  carnem  vestram  domate  ieiuniis  (211,  8). 

c)  Metaphors  derived  from  architecture  (7). 

Of  this  numerous  class  seven  metaphors  seem  to  be  of  direct 


208 


scriptural  origin.  Four  references  to  buildings  erected  upon  firm 
or  unstable  foundations  are  evidently  inspired  by  the  parable  of 
the  man  who  built  his  house  upon  a  rock  (Matth.  7,  24-27 ;  Luc. 
6,  48,  49),  or  of  the  builder  of  a  tower  (Matth.  21,  33;  Marc.  12,  1 ; 
Luc.  14,  28),  e.  g. 

in  aliquo  igitur  firmo  atque  incommutabili  bono  te  figere  volu- 
mus  constantissimae  intentionis  domum  (118,  6) ; 

while  the  following: 

incorporalem  locum  mansionis  eius  (147,  53) 
tantam  beatitudinis  mansionem  (120,  4) 

might  be  a  paraphrase  of : 

locum  habitationis  gloriae  suae  (Psal.  25,  8). 

d)  Metaphors  derived  from  the  arena  (3). 

Although  this  was  a  favoriate  source  of  sophistic  metaphors  we 
nevertheless  find  that  Augustine  derived  some  of  his  from  another 
source.  'St.  Paul  (1  Cor.  9,  25;  2  'Tim.  2,  5)  uses  the  vigorous 
figure  of  the  agon,  the  athletic  contest,  and  of  the  crown  of  vic¬ 
tory  (1  Cor.  9,  25;  2  Tim.  4,  8,  also  Jacob.  1,  12;  1  Petr.  5,  4; 
Apoc.  2,  10),  while  that  of  the  palm  is  found  in  Deut.  25,  1  and 
Apoc.  7,  9.  All  these  occur  in  the  Letters,  e.  g. 

relinquatur  ad  .  .  .  agonem  praesentis  luctaminis  (157,  19). 
non  provenit  corona  martyrii  (157,  36). 
quam  tibi  palmam  praeparet  dominus  (23,  5). 

e)  Metaphors  derived  from  the  human  body  (14). 

More  than  half  of  the  total  number  of  these  turn  on  St.  PauFs 
comparison  of  the  Church  to  the  Body  of  Christ  (Rom.  12,  5 ;  1 
Cor.  12,  13;  12,  27;  Ephes.  5,  30;  Colos.  1,  18)  or  to  Christ  as  the 
head  and  Christians  as  the  members.  An  interesting  variation 
used  by  Augustine  no  less  than  seven  times  is  the  expression  corn- 
pages  or  compago  Christi. 

f)  Metaphors  derived  from  crafts  (10). 

The  potter  (Jerem.  18,  6)  and  the  vessels  of  wrath  or  the  ves¬ 
sels  of  mercy  (Rom.  9,  22)  are  the  two  sources  from  which  the 
scriptural  metaphors  of  this  group  are  drawn.  They  are  used  with 
little  change  from  the  phraseology  of  prophet  or  apostle,  and  form 
almost  half  of  the  total  number  of  metaphors  taken  froyn  crafts. 


209 


g)  Metaphors  derived  from  food  and  drink  (7). 

Four  of  these  are  based  on  the  figure  of  the  fountain  of  life 
(Psal.  35,  10;  Joan.  4,  14;  Apoc.  21,  6)  e.  g. 

ibi  est  quippe  fons  vitae  quem  sitire  nunc  oportet  in  oratione 
(130,  27). 

The  others  are  adaptations  of  1  Cor.  3,  2 ;  1  Petr.  2,  2,  e.  g. 

nondum  cibo  paterno  idoneum  sed  adhuc  materno  lacte  nutri- 
endum  (93,  21). 

h)  Metaphors  derived  from  fire,  light  (11). 

Christ,  the  light  of  the  world  (Joan.  8,  12),  the  light  of  truth 
(Psal.  42,  3),  the  light  of  justice  (Psal.  36,  6),  good  works  as  a 
light  before  men  (Matth.  5,  16),  are  the  sources  of  the  scriptural 
metaphors  of  light  in  the  Letters.  The  two  which  refer  to  fire 
are  evidently  reminiscent  of  Luc.  12,  49 :  ignem  veni  mittere  in 
terram. 

i)  Metaphors  derived  from  the  sheepfold.  Vide  supra,  p.  199. 

j)  Metaphors  derived  from  military  science  (6). 

St.  Paul  makes  a  skilful  use  of  the  imagery  of  war  in  rousing 
his  converts  to  combat  the  forces  of  evil.  Of  his  figures  however, 
Augustine  uses  only  the  more  general  ones  in  the  Letters,  i.  e.  the 
Christian  as  a  soldier  of  Christ  (2  Tim.  2,  3 ;  1  Tim.  1,  18;  also 
Job  7,  1)  choosing  the  expression  militia  Christiana  or  the  verb 
militare  to  convey  his  idea. 

k)  Metaphors  derived  from  the  senses  (3). 

The  comparisons  of  the  good  odor  of  Christ  are  the  only  scrip¬ 
tural  metaphors  in  this  group.  Vide  supra,  p.  201. 

l)  Metaphors  derived  from  slavery  (7). 

The  frequent  use  of  the  word  vinculum  has  been  noted  (vide 
supra,  p.  201).  Two  only  of  the  combinations  cited  occur  in  the 
Vulgate:  vinculum  caritatis  (Osee  11,  4)  and  vinculum  pacis 
(Ephes.  4,  3),  but  Augustine’s  extension  of  the  figure  may  be  due 
to  the  influence  of  these  two  expressions.  The  two  instances  of 
the  word  flagellum  may  have  been  suggested  by  two  different  pas¬ 
sages  of  Scripture: 

visitaturus  esset  in  virga  et  in  flagello  (29,  6). 

14w 


210 


cf.  visitabo  in  virga  iniquitates  eorum  (Psal.  88,  93). 
and 

fiagellis  temporalibus  emendari  (43,  21). 

cf.  snpplicia  minora  esse  flagella  domini  (Judith  8,  27). 

m)  Metaphors  derived  from  travel  (10).  Vide  supra,  p.  202. 

n)  Metaphors  derived  from  miscellaneous  ideas: 

the  Ark  of  Noe  (2),  (27,  2;  248,  1)  (Gen.  8,  8,  12). 
birth  in  the  Gospel  (209,  4:  cf.  Galat.  4,  19). 
circumcision  of  the  heart  (23,  4;  cf.  Rom.  2,  29). 
clothing:  the  garment  of  incorruptibility  (263,  4;  cf.  1  Cor.  15, 
53)  ;  the  garment  of  the  queen  (36,  23 ;  cf.  Psal.  44,  10). 
the  cross  (243,  11;  cf.  Matth.  16,  24;  Marc.  8,  34;  Luc.  9,  23). 
the  empire  of  death  (164,  5;  cf.  Hebr.  2,  14). 
the  kingdom  of  heaven  (29,  5;  cf.  Matth.  3,  2;  Marc.  1,  14; 
Luc.  4,  43,  etc.). 

the  household  of  the  faith  (263,  1;  cf.  Gal.  6,  10). 
the  keys  of  the  kingdom  of  heaven  (93,  42;  cf.  Matth.  16,  19). 20 
hunting  and  fishing  (7),  (2;  92,  5;  108,  7;  176,  5;  250,  3;  93, 
34,  42). 

Five  metaphors  based  on  hunting  use  the  same  word  laqueus, 
as  laqueus  temptationum,  laqueus  iniquitatis,  etc.  This  is  a 
familiar  figure  in  Scripture  (Josue  23,  13;  Psal.  24,  15; 
Prov.  21,  6;  1  Tim.  3,  7,  etc.). 

The  parable  of  the  net  taking  in  all  sorts  of  fish  (Matth.  13, 
47,  48)  is  the  source  of  the  comparisons  drawn  from  this 
activity. 

the  leaven  (108,  13,  16;  211,  3),  vide  supra,  p.  203. 
the  figure  of  money  and  banking  (6),  (37,  9;  149,  24;  61,  1; 
261,  1,  1;  262,  6). 

The  imagery  in  four  of  these  is  supplied  by  the  expression 
thesaurus  sapientiae  (Eccli.  1,  26;  Colos.  2,  3);  the  other 
two  turn  on  the  use  of  the  verb  lucrari  as  applied  to  winning 
souls  (1  Cor.  9,  20). 
e.  g.  eos  lucrari  deo  cupimus  (61,  1). 

the  mote  and  beam  (Matth.  7,  35;  Luc.  6,  41,  42). 

20  St.  Matthew  alone  of  the  evangelists  uses  the  expression  regnum  caelo- 
rum;  the  others  prefer  regnum  Dei,  but  the  figure  is  the  same. 


211 


the  oil  of  flattery  ( 27 ,  6;  cf.  Psal.  140). 
the  sacrifice  of  praise  (26,  5;  cf.  Psal.  49,  14). 
the  sword  of  the  Word  of  'God  ( 243 ,  5;  cf.  Ephes.  6,  17). 
wayfarers  compelled  to  enter  the  Church  (Luc.  185,  46;  cf.  Luc. 
14,23). 

verbs:  asking,  seeking,  knocking  (Luc.  11,  9). 


TABLE  OF  SCRIPTURAL  METAPHORS 


Ideas  expressed 

No.  of  times 

■%* 

Ideas  expressed  No. 

of  times 

agriculture 

55 

54 

Miscellaneous 

35 

animals 

22 

84 

Ark  of  Noe 

2 

architecture 

7 

i2y2 

circumcision 

1 

arena 

o 

O 

37  y2 

cross 

2 

body 

14 

54 

empire  of  death 

1 

clothing 

2 

16 

kingdom  of  heaven 

1 

crafts 

10 

47 

household  of  faith 

1 

eating  etc. 

7 

34 

keys  of  heaven 

1 

fire,  light 

11 

15 

hunting,  fishing 

9 

flocks 

25 

100 

leaven 

4 

military 

6 

12 

money 

7 

senses 

3 

23 

mote  &  beam 

1 

slavery 

7 

16 

oil  of  flattery 

1 

travel 

10 

33 

sacrifice  of  praise 

1 

verbs 

1 

sword  of  the  Word 

1 

wayfarers 

1 

Total  .  226  30 


The  proportion  (30%)  of  the  number  of  Scriptural  metaphors 
to  the  total  number  of  all  metaphors  may  not  seem  remarkably 
high  on  first  consideration.  Recalling  however  the  facts  that 
Augustine  came  to  the  knowledge  of  the  Scriptures  only  after  he 
had  reached  the  age  of  32,  that  his  imagination  had  been  formed 
on  the  literature  of  paganism,  that  his  education  had  been  con¬ 
ducted  after  the  principles  of  the  neo-sophistic,  it  is  perhaps  sur¬ 
prising  to  find  that  the  imagery  of  the  Bible  occupies  as  large  a 
place  in  his  style  as  it  does.  Moreover  the  Biblical  metaphors  are 
never  forced,  they  never  give  the  impression  of  having  been  con¬ 
scientiously  superadded  to  an  unscriptural  idiom,  hut  they  occur 
as  naturally  as  the  others. 

An  examination  of  the  separate  items  will  show  that  some  groups 
found  in  the  first  table  are  not  represented  in  the  second;  while 


*  The  %  is  of  t/he  total  number  of  metaphors. 


212 


of  those  that  are  represented,  the  percentage  of  scriptural  meta¬ 
phors  is  significant.  Although  it  would  be  difficult  to  compute 
the  exact  number  of  sophistic  metaphors,  it  may  be  said  that  three 
of  the  categories  mentioned  in  the  first  table  are  recognized  as 
undoubtedly  sophistic:  the  arena,  military  science  and  the  sea. 
The  sophistic  influence  is  however  to  be  recognized  not  so  much 
in  the  choice  of  the  figures  as  in  the  manner  in  which  they  are 
used;  and  in  this  Augustine  is  not  markedly  sophistic.  Whether 
this  is  due  to  the  influence  of  the  Holy  Scriptures  or  not  it  is  not 
possible  to  determine. 

II.  Synecdoche  is  thus  defined  by  Quintilian:  translatio  per- 
movendis  animis  plerumque  et  signandis  rebus  ac  sub  oculos  subii- 
ciendis  reperta  est.  Haec  variare  sermonem  potest  ut  ex  uno  plures 
intelligamus,  parte  totum,  specie  genus,  praecedentibus  sequentia 
vel  omnia  haec  contra;  liberior  poetis  quam  oratoribus.21 

This  last  statement  is  abundantly  proved  by  Augustine  in  the 
Letters,  where  the  figure  is  found  only  three  times. 

non  in  tectis  et  parietibus  (140,  35). 

hominum  diem  (97,  4). 

cum  penderet  in  ligno  (140,  15). 

The  last  is  a  scriptural  expression :  lignum  is  used  for  the  Cross 
in  Act.  5,  30;  Galat.  3,  13. 

III.  Metonymy  or  hypallage — quae  est  nominis  pro  nomine 
positio.  Cuius  vis  est  pro  eo  quod  dicitur  causam  propter  quam 
dicitur  ponere  .  .  .  haec  inventas  ab  inventore  et  subiectas  res  ab 
obtinentibus  significat.22 

This  figure  has  several  forms  according  as  cause  is  put  for  effect, 
or  effect  for  cause,  container  for  the  thing  contained,  possessor  for 
the  thing  possessed  or  sign  for  the  thing  signified.  Three  forms 
are  found  in  the  Letters,  where  the  figure  is  rare. 

i)  effect  for  cause. 

ille  ipse  consule  inter  praeconum  terribiles  voces  et  cruentas 
carnificum  manus  numquam  collegam  damnaret  (43,  13). 

ii)  container  for  the  thing  contained. 

ab  omnibus  cloacis  (i.  e.  impurities),  55,  6. 

21  Inst.  Or.  8,  19. 

22  Quint.  8,  6,  23. 


213 


mensam  Christi,  23,  5. 
cathedra  (  =  bishop’s  office),  23,  3. 

iii)  sign  for  the  thing  signified. 

sub  iura  tnae  secnris  esse  ventnros,  134,  2. 
usque  ad  canos  (old  age),  218,  1. 
lavacrum  (baptism),  35,  3. 

Cf.  also  101,  2;  104,  6;  118,  9;  140,  29;  187,  21;  190,  21. 

Three  cases  of  metonymy  have  a  scriptural  origin:  lavacrum 
(baptism)  and  in  lavacro  regeneration^  (190,  21),  are  an  echo  of 
Tit.  3,  5;  while  in  nostro  capite  (i.  e.  Christ),  140,  29,  is  a  refer¬ 
ence  to  Rom.  12,  5 ;  1  Cor.  12,  13 ;  Ephes.  5,  30 ;  and  Coloss.  18,  24. 

IV.  Antonomasia,  the  use  of  a  descriptive  epithet  instead  of  a 
person’s  name  is  another  trope  more  common  to  poets  than  to 
rhetoricians 23  but  is  nevertheless  used  by  Augustine  more  often 
than  either  of  the  two  preceding.  Epitheton,  addition  of  the 
epithet  to  the  name,  is  not  a  true  trope,  since  it  does  not  sub¬ 
stitute  one  word  for  another,  but  is  so  like  antonomasia  that  its 
proper  place  seems  to  be  here.  Sometimes  indeed  it  is  merely 
accidental  whether  the  epithet  is  a  substitution  or  an  addition. 

Examples  of  antonomasia: 

omnium  munerum  spiritalium  distributor  atque  largitor  (i.  e. 
deus),  37,  2. 

principibus  tenebrarum  (i.  e.  evil  spirits),  55,  6. 
princeps  mundi,  mortisque  praepositus  (cf.  Joan.  14,  30),  164,  5. 
infirmiori  vasi  tuo  (i.  e.  the  recipient’s  wife),  20,  3. 
ille  magnus  gratiae  praedicator,  217,  11. 

clamat  vas  electionis,  doctor  gentium,  tuba  Christi  (i.  e.  St. 
Paul),  157,  12.  (Cf.  Act.  9,  15;  1  Tim.  2,  7.) 

Examples  of  epitheton: 

sensus,  vanissimos  nuntios,  7,  3. 

Moyses,  amicus  dei,  nubis  inquilinus,  delator  legis  et  populi  dux, 
36,  13. 

duae  tantae  urbes  Latinarum  litterarum  artifices,  Roma  atque 
Carthago,  118,  9. 

eius  etiam  ipse  amator  et  desiderator  Ambrosius,  147,  26. 
deus  dispositor  temporum,  166,  13. 


23  Quint.  8,  6,  30. 


214 


multo  minus  deus  omnium  benignissimus  conditor  et  iustissimus 
ordinator,  140,  58. 

Cf.  also  23,  3 ;  29,  6 ;  35,  1 ;  37,  2 ;  55,  6,  8 ;  69, 1 ;  93,  49 ;  122,  1 ; 
157,  12;  164,  5;  217,  11;  231,  6;  266,  3. 

Seven  cases  of  antonomasia  and  seven  of  epitheton  use  epithets 
from  Scripture : 

adversarius  Christianorum  (69,  1;  cf.  1  Petr.  5,  8). 
pastorum  principi  (231,  6;  cf.  1  Petr.  5,  4). 
unius  boni  pastoris  (93,  49;  cf.  Joan.  10,  13-16). 
membra  Christi  (112,  1;  cf.  Pom.  12,  5;  1  Cor.  12,  13). 
princeps  mundi  (i.  e.  diabolus)  (164,  5;  cf.  Joan.  14,  30). 
doctor  gentium  (157,  12;  266,  3;  cf.  1  Tim.  2,  7). 
deus  .  .  .  lux  mentium  (155,  6;  cf.  1  Joan.  1,  5). 
sol  ille  iustitiae  (55,  8;  cf.  Malac.  4,  2). 

(Christo)  .  .  .  principi  pastorum  (29,  6;  cf.  1  Petr.  5,  4). 
famulo  dei  Moysi  (167,  32;  cf.  Josue  1,  13;  2  Par.  1,  3 ;  2  Esdr. 
1,  7,  etc.). 

David  pius  dei  servus  (87,  9 ;  cf.  Psal.  35,  1 ;  Ezech.  34,  23,  etc.), 
diabolus  .  .  .  rector  tenebrarum  (217,  10;  cf.  Ephes.  6,  12). 
diabolus  princeps  potestatis  aeris  (217,  10;  cf.  Ephes.  6,  12). 
principibus  tenebrarum  (55,  6;  cf.  Ephes.  6,  12). 

Tropi  in  pluribus  verbis  seu  in  oratione. 

I.  Allegory  differs  from  metaphor  in  that  the  image  suggested 
is  extended  and  developed.  This  process  may  be  carried  to  excess 
and  the  application  become  merely  fantastic,  but  temperately  used 
the  allegory  is  an  effective  adjunct  to  style.  Augustine  makes  such 
a  use  of  it,  employing  it  seldom  but  forcefully.  The  comparisons 
he  uses  are  mostly  those  found  in  the  range  of  metaphors,  some 
being  mere  developments  of  scriptural  expressions.  The  topics  may 
be  classified  as  follows: 

1)  Agriculture  (2),  winnowing  of  grain  (Matth.  1,  30)  (53,  6)  ; 

grafting  (185,  44). 

2)  Bees  (15,  2). 

3)  Medical  science  (4),  (93,  2;  102,  7;  188,  14,  93,  2). 

4)  Sheepfold  (2),  (76,  4;  185,  23). 

5)  Sea  (2),  149,  34;  265,  8). 

6)  Military  (3),  (7,  9;  243,  1,  6). 

7)  Sun  of  justice  (55,  8). 

\  x  >  ■  - , ; 


215 


8)  Theatre  (120,  5). 

9)  Golden  chalice  (26,  6). 

10)  Architecture  (243). 

In  Ep.  243  there  is  a  remarkable  extension  of  the  parable  of  the 
man  who  started  to  build  and  fortify  a  tower,  without  having  com¬ 
puted  the  cost  (Luc.  14,  28).  Augustine  makes  an  elaborate  alle¬ 
gory  of  this,  applying  it  to  a  young  man  who  wanted  to  lead  a 
religious  life,  but  was  being  severely  tried  by  his  family.  This  is 
the  longest  of  the  allegories  in  the  Letters,  but  at  no  time  does  the 
application  become  strained  or  unnatural.  Augustine  handles  this 
difficult  figure  exceptionally  well. 

Examples : 

si  calicem  aureum  invenisses  in  terra  donares  ilium  ecclesiae  dei, 
accepisti  a  deo  ingenium  spiritaliter  aureum  et  ministras 
inde  libidinibus  et  in  illi  satanae  propinas  te  ipsum ! 
(26,  6.) 

si  enim  quisquam  inimicum  suum  periculosis  febribus  phreneti- 
cum  factum  currere  in  praeceps  nonne  tunc  potius  malum 
pro  malo  redderet  si  eum  sic  ire  permitteret,  quam  si  cor- 
ripiendum  ligandumque  curaret  ?  et  tamen  ei  tunc  moles- 
tissimus  et  adversissimus  videretur  quando  utilissimus  et 
misericordissimus  extitisset;  sed  plane  salute  reparata 
tanto  uberius  ei  gratias  ageret  quanto  sibi  eum  minus 
pepercisse  sensisset  (93,  2). 

The  argument  here  is  for  the  use  of  force  to  compel  schismatics 
to  return  to  the  unity  of  the  Church. 

An  unusual  topic  for  Augustine  is  a  reference  to  acrobatic  feats 
in  public  spectacles : 

nam  et  in  theatris  homines  funiambulum  mirantur,  musicis 
delectantur  in  illo  stupetur  difficultas  in  his  retinet  pas- 
citque  iucunditas  (120,  5). 

Six  examples  of  allegory  are  of  scriptural  origin: 

Ep.  53,  6,  on  the  winnowing  of  grain  (Matth.  13,  30). 

Ep.  55,  8,  on  the  sun  of  justice  (Malac.  4,  2). 

Ep.  185,  44,  on  the  pruning  and  grafting  of  the  vine  (Joan. 
15,  45). 

Ep.  243,  1,  on  the  building  of  a  tower  (Luc.  14,  28-31). 

Ep.  76,  4,  on  the  sheepfold  (Matth.  15,  24;  Joan.  21,  17). 


216 


Ep.  185,  23,  on  the  mark  impressed  on  all  the  soldiers  of  God’s 
army  (Apoc.  13,  61). 

II.  Hyperbole — a  deliberate  over-  or  understatement  of  the 
truth  with  no  intent  to  deceive — is  used  but  twice  by  Augustine 
in  the  Letters.  Doubtless  the  serious  nature  of  the  topics  of  which 
he  treats  and  the  weight  of  his  episcopal  position  did  not  allow 
him  to  descend  often  to  this  rhetorical  device,  never  a  very  dignified 
one.  One  example  occurs  in  the  first  letter  of  the  collection, 
written  while  he  was  a  layman. 

indormiscent  .  .  .  ut  nec  caelesti  tuba  evigilent  (1,  2).  (Cf. 
Matth.  24,  31;  1  Cor.  15,  52). 

puto  quod  ipse  diabolus,  si  auctoritate  iudicis  quern  ultro  ele- 
gerat  totiens  vinceretur,  non  esset  tarn  impudens  ut  in  ea 
causa  persisteret  (89,  3). 

III.  Irony ,  called  in  Latin  illusio 24  consists  in  saying  the  oppo¬ 
site  to  what  one  means,  yet  in  such  wise  that  the  author  conveys 
his  intended  meaning  through  his  contrary  terms.  It  is  often 
combined  with  hyperbole  and  is  used  either  to  raise  a  laugh  or  to 
heap  ridicule  on  the  head  of  an  opponent.  The  effect  desired  may 
be  produced  by  praising  what  one  intends  to  condemn,  or  vice 
versa,  by  questioning  what  is  certain,  exaggerating  what  is  self- 
evident  or  by  understating  the  truth.  Augustine  makes  rather 
frequent  use  of  this  figure  especially  when  he  deals  with  the  Maxi- 
mianists,  Donatists  and  other  trouble-makers  of  northern  Africa. 
It  is  also  effective  in  his  hands  as  a  means  of  rebuke.  He  uses  it 
carefully  as  befits  so  dangerous  a  weapon,  dropping  it  as  soon  as 
he  has  scored  his  point,  and  he  never  descends  to  mere  vituperation. 
A  few  of  the  more  forceful  examples  follow : 

subsanna  pias  voces  .  .  .  beatissimi  Cypriani  librum  .  .  .  con- 
demna,  aude  maiora,  reprehende  Apostolum  Paulum 
(217,  3). 

se  videlicet  fortissimo  et  praefidenti  collo  iugum  mundi  iugo 
Christi  est  iucundius  (36,  5). 

sed  da  veniam:  erravi,  quando  te  volui  de  ebrioso  baptizante 
convincere ;  exciderat  mihi  cum  Eogatista  me  habere  rem, 
non  cum  qualicumque  Donatista.  Potes  enim  tu  in  tarn 
paucis  collegis  tuis  et  in  omnibus  clericis  tuis  nullum  in- 


24  Quint.  8,  6,  54. 


217 


venire  forsitan  ebriosum.  Yos  enim  estis  qui  non  ex 
totius  orbis  communione  sed  ex  observatione  praeceptorum 
omnium  divinorum  atque  omnium  sacramentorum  tenetis 
catholicam  fidem  in  quibus  earn  solis  inventurus  est,  cum 
venerit  filius  hominis  quando  non  inveniet  fidem  in  terra, 
quia  nee  terra  estis  nee  in  terra  sed  caelestes  in  caelo 
habitatis !  (93,  49). 

an  forte  istae  leges  imperatoris  vos  non  permittunt  nostros 
episcopos  convenire?  (88,  10). 

an  forte  Christus  baptismo  Joannis  baptizabat?  (44,  10). 

Cf.  also  26,  5;  28,  5;  34,  3;  36,  10;  44,  10;  56,  2;  88,  8,  10; 
89,  4;  93,  22,  49;  102,  31;  108,  13,  18,  20;  118,  2,  3,  9,  9, 
10;  138,  2,  16;  141,  3,  12;  190,  14,  35;  217,  3;  259,  3. 


TABLE  OF 

TROPES 

Nam© 

No.  of  times 

Metaphor 

730 

Metonymy 

13 

Synecdoche 

3 

Antonomasia 

13 

Pages  of  text: 

Epitheton 

19 

Vienna  Corpus  2005. 

Allegory 

16 

Hyperbole 

2 

Irony 

29 

From  this  table  it  will  be  seen  that  Augustine  does  not  make 
a  lavish  use  of  tropes  and  that  he  prefers  those  which  give  an 
oracular  and  almost  epigrammatic  turn  to  his  style.  He  uses  them 
almost  entirely  to  make  his  ideas  clear  and  to  drive  them  home  as 
forcefully  as  possible.  He  does  not  rely  upon  them  for  ornament; 
when  he  needs  that  he  makes  use  of  figures. 

The  scriptural  element  in  the  other  tropes  is  quite  as  prominent 
as  it  is  in  the  metaphor.  Treating  nearly  always  of  theological  or 
scriptural  subjects,  quoting  long  passages  from  the  Bible,  as  he 
does,  it  is  not  astonishing  that  Augustine  should  clothe  his  thought 
so  naturally  in  scriptural  images  and  expressions. 


CHAPTER  II. 


Figures  of  Rhetoric. 

The  essential  difference  between  trope  and  figure  may  be  seen 
from  the  very  terms  themselves.  Trope,  as  the  name  implies, 
consists  in  turning  away  from  the  usual  term  to  adopt  another, 
while  figure,  called  by  Cicero  forma,  by  the  Greeks  oxw^a,  has  to 
do  with  the  inter-relations  of  words  and  their  arrangement  in  the 
sentence.1  As  has  been  said  above  (p.  189),  the  ancients  dis¬ 
tinguished  two  sorts  of  figures:  figurae  sententiarum  and  figurae 
verborum.  The  German  terms  Sinnfiguren  (thought- figures)  and 
Wortfiguren  (word- figures)  give  us  a  clear  idea  of  the  nature  of 
each  sort.  The  former  depend  on  the  general  form  in  which  the 
thought  is  cast,  the  latter  on  the  words  used  or  their  exact  position 
in  the  sentence,  by  changing  which  one  may  destroy  the  figure. 

Augustine  makes  use  of  both  sorts  of  figures  in  the  Letters,  but 
the  figurae  verborum  are  by  far  the  more  numerous.  This  is  not 
surprising  if  we  consider  that  the  Figures  of  Rhetoric  or  Thought- 
figures  are  highly  oratorical  and  are  much  more  appropriate  to 
Speeches  and  sermons  than  to  letters.  In  view  of  this  fact,  the 
number  of  those  that  occur  may  be  considered  high. 

1)  Correctio  is  defined  by  Cicero  2  as  a  rejection  by  the  author 
of  his  own  statement.  Quintilian  passes  it  over  in  silence  as  pro¬ 
bably  unimportant  in  comparison  with  other  figures.  Augustine 
uses  it  as  a  figure  of  emphasis,  making  first  a  deliberate  under¬ 
statement  of  his  facts,  then  correcting  himself  by  either  strengthen¬ 
ing  his  assertion  or  denying  it.  He  has  a  sort  of  formula  for  this 
process,  which  takes  one  of  seven  forms : 

vel  potius  (2).  immo  etiam  (4). 

immo  (13).  immo  vero  ( 5 ) . 

immo  et  (1).  immo  non  (2). 

immo  vero  non  (2). 

Vel  potius  is  a  rather  mild  corrective,  immo  a  more  vigorous  one, 
while  the  addition  of  et,  etiam,  vero,  non,  or  vero  non  strengthen 
still  further  the  statement  to  which  he  wishes  to  call  attention. 

1  Quint.  9,  1,  5.  Volkmann,  392. 

2  De  Or.  3,  53,  204. 

218 


219 


Examples : 

contra  quae  idola  facilius  templa  vestra  quam  corda  clauduntur, 
vel  potius  idola  non  magis  in  templis  quam  in  vestris  cordi- 
bus  includuntur  (232,  1). 

non  invidemus,  immo  amplectimur,  optamus,  hortamur  (185, 
46). 

negare  non  ausi  sunt,  immo  et  gloriari  ausi  sunt  (185,  6). 

non  amamus,  immo  etiam  odimus  (95,  1). 

si  quis  autem  dixerit  quod  gratiam  bene  operandi  fides  mereatur, 
negare  non  possumus,  immo  vero  gratissime  confitemur 
(186,  7). 

vix  mihi  obtemperat,  immo  non  obtemperat  (27,  1). 

alia  quaestio  est  .  .  .  immo  vero  non  alia  quaestio  sed  nulla 
quaestio  est  (28,  3). 

Cf.  also  26,  5;  82,  24;  91,  2;  108,  6;  110,  4;  112,  2;  118,  6; 
140,  43;  141,  8;  166,  6;  170,  10;  177,  16;  180,  2;  187,  24; 
190,  25;  220,  3;  254;  259,  3. 

2)  Exclamatio  is  a  figure,  according  to  Quintilian,3  only  when 
it  is  feigned  and  artfully  composed.  Its  purpose  is,  not  to  prove 
an  argument,  but  to  rouse  certain  feelings  in  the  hearer  or  reader. 
In  the  hands  of  a  skilled  orator  it  is  an  effective  weapon  as  well 
as  a  means  of  introducing  life  and  variety  into  the  form  of  ex¬ 
pression.  Augustine  shows  his  good  taste  and  true  rhetorical 
feeling  by  not  using  it  too  often,  thereby  making  a  stronger  appeal 
when  he  does  use  it.  One  hundred  and  twenty-nine  is  not  an  ex¬ 
cessive  number — less  than  one-third  of  the  number  of  cases  of 
interrogatio,  with  which  it  is  sometimes  combined.  The  feeling 
he  most  frequently  expresses  is  indignant  surprise  or  sarcasm; 
sometimes  admiration  or  wonder. 

Examples : 

O  virum  spiritalem  !  O  magnum  ieiunatorem  !  O  carnalium  repre- 
hensorem  et  non  ventricultorem !  (36,  11). 

O  quam  multorum  tecum  pariter  senatorum  pariterque  sanctae 
ecclesiae  filiorum  tale  opus  desideramus  in  Africa  de  quali 
tuo  laetamur!  (58,  3). 

si  enim  movent  ad  fidem  quae  figurate  tantum  dicta  non  facta 
sunt,  quanto  magis  movere  debent  quae  figurate  non  tantum 
dicta  sed  facta  sunt!  (102,  33). 

3  Inst.  Or.  9,  2,  27. 


220 


This  example  is  further  strengthened  by  its  combination  with 
metathesis. 

hoc  scilicet  in  malis  libeat !  ita  est  prorsus !  fumant  adhuc  ruinae 
incensae  ecclesiae  et  in  ea  causa  nos  iocamur!  (104,  17). 

(combined  with  interrogate )  ubi  si  ministri  desint,  quantum 
exitium  sequatur  eas,  qui  de  isto  saeculo  vel  non  regenerati 
exeunt  vel  ligati  ?  quantus  est  etiam  luctus  fidelium  suorum 
qui  eos  secum  in  vitae  aeternae  requiem  non  habebunt ! 
quantus  denique  gemitus  omnium  et  quorundam  quanta 
blasphemia  de  absentia  ministeriorum  et  ministrorum ! 
(228,8). 

3)  Interrogatio.  The  rhetorical  question  is  one  of  the  most 
commonly  used  of  figures,  and  at  the  same  time,  one  of  the  most 
effective.  It  consists  in  giving  one’s  speech  an  interrogative  turn, 
not  for  the  sake  of  seeking  information,  but  to  lend  greater  em¬ 
phasis  to  a  statement  or  to  give  it  a  strong  emotional  coloring. 
Quintilian  4  thus  enumerates  the  uses  to  which  it  may  be  put : 

i.  to  drive  home  a  point  in  an  argument. 

ii.  to  deny  something  very  forcibly. 

iii.  to  suggest  doubt  or  impossibility. 

iv.  to  heap  ridicule  on  an  opponent. 

v.  to  arouse  pity. 

vi.  to  excite  admiration. 

vii.  to  arouse  indignation. 

Augustine  makes  a  most  lavish  use  of  this  figure,  of  which  the 
examples  repeat  themselves  to  satiety.  All  of  the  above  uses  of  it 
are  well  illustrated  in  the  Letters;  it  is  his  favorite  method  of 
clinching  an  argument,  and  he  seems  to  prefer  the  interrogative  to 
the  declarative  form  of  denial.  One  of  his  most  characteristic  and 
effective  devices  is  to  reduce  the  argument  of  the  opposing  side  to 
an  absurdity  by  means  of  a  double  question,  and  he  has  no  more 
successful  way  of  expressing  his  indignation  than  by  making  an 
unanswerable  query. 

Examples : 

huic  tarn  sano  rectoque  consilio  quisquis  infrenis  obtemperari 
noluisset,  quid  esset  facturus  aut  quomodo  aliquem  absen- 
tium  collegarum  esset  damnaturus,  cum  in  potestate  acta 
consilii  non  haberet  contradicente  primate?  (43,  9). 

4  Inst.  Or.  9,  2,  6. 


221 


numquid  ideo  neglegenda  est  medicina  quia  nonnullorum  est  in- 
sanabilis  pestilentia?  (93,  3). 

ubi  enim  nobis  a  spinis  talibus  securitas  et  requies  praeparari  vel 
praeberi  potest,  si  adversus  nos  in  tam  sanctis  nobisque 
carissimis  cordibus  nostris  pullulare  potuere?  (125,  2). 
quod  ergo  ad  magisterium  eius  adtinet,  quis  nunc  extremus  idi- 
ota  vel  quae  abiecta  muliercula  non  credit  animae  immor- 
talitatem  vitamque  post  mortem  futuram?  (137,  12). 
nonne  inter  haec  verba  ecce  senuimus  dum  vita  ducitur  prius 
finienda  quam  corrigenda?  (259,  2). 
nam  quid  melius  et  animo  geramus  et  ore  promamus  et  calamo 
exprimamus  quam  e  deo  gratias?’  (41,  1). 
quis  est  tam  demens  qui  neget  istis  debuisse  per  iussa  imperial! a 
subveniri,  ut  de  tanto  everterentur  malo,  dum  illi  quos  time- 
bant,  timere  coguntur  et  eodem  timore  aut  etiam  ipsi  cor- 
riguntur  aut  certe,  cum  se  correctos  esse  confingunt,  cor¬ 
rects  parcunt  a  quibus  antea  timebantur?  (185,  13). 

Cf.  also  78,  3;  82,  4,  6,  10;  87,  5;  88,  5;  89,  2;  91,  2;  92,  2,  3, 
5,  6;  93,  3,  5,  6,  7;  100,  15;  102,  25;  125,  12;  127,  9;  128, 
3;  130,  1;  134,  4;  137,  5,  etc. 

The  instances  of  Interrogatio  found  in  the  Letters  are  distri¬ 
buted  among  the  various  uses  as  follows: 

argument  denial  doubt  ridicule  pity  admiration  indignation  Total 
100  135  57  59  27  17  77  472 

4)  Litotes  is  not  included  in  Quintilian’s  enumeration  of  fig¬ 
ures  but  is  defined  by  Servius  5  as  “  figura  per  contrarium  signi- 
ficans.”  Augustine  uses  it  fairly  often  but  shows  little  variety  in 
the  choice  of  his  negations.  Of  45  examples,  27  have  non  parvus 
in  some  form,  8  have  non  mediocris  or  non  mediocriter.  Other 
expressions  are  non  levis,  non  brevis,  non  pauci,  non  parum,  non 
incongruenter,  non  minimam  and  two  negatives  with  verbs.  The 
effect  of  the  figure  is  to  intensify  the  statement  made  in  the  terms 
of  its  contrary,  a  cautious  under-statement  having  frequently  the 
force  of  an  exaggeration.  It  also  lends  variety  to  the  form  of  the 
truths  advanced. 

Examples : 

non  parvo  scandalo  erit  ecclesiae  nee  immerito  (36,  2). 

“Aen.  1,  387. 


222 


non  mediocriter  reprehensos  nec  de  mediocribus  quaestionibus 
(82,  23). 

etiam  an  episcopis  tibi  haec  exponi  non  incongrnenter  petas 
(118,  8). 

non  post  levem  animi  perturbationem  (63,  3). 

sed  nolendo  credere  infidelitatis  crimine  non  carebant  (186,  38). 

qui  codex  non  paucis  diebns  apud  te  fuit  (57,  1). 

Cf.  also  10,  1;  22,  1,  6;  29,  11;  40,  1;  44,  1;  45,  1;  69,  2;  71, 
6,  6,  8;  73,  8;  82,  32;  84,  2;  91,  8;  97,  3,  4;  100,  1;  101, 
1;  102,  1;  108,  10;  130,  29;  130,  4;  139,  3;  140,  28;  145, 
2;  167,  14;  169,  1;  151,  8;  155,  17;  157,  23;  166,  6;  167, 
1;  177,  1;  187,  2;  188,  12;  188,  3;  205,  18  ;  237,  4;  246,  1; 
250,  1;  266,  1. 


5)  Praesumptio  or  prolepsis  is  an  argumentative  figure  in  which 
the  speaker  or  writer  anticipates  the  objections  of  his  opponent.6 
It  is  appropriate  to  any  part  of  a  speech  but  especially  so  to  the 
prooemium.  Augustine  uses  it  fairly  often  but  always  effectively 
in  the  Letters,  especially  in  those  which  are  of  a  controversial 
nature.  He  usually  prefaces  each  instance  with  the  formula,  hie 
forsitan  dicas  or  dicturus  es,  or  alii  dicant,  or  some  similar  varia¬ 
tion.  One  remarkable  example  introduces  six  successive  objections, 
which  must  surely  have  left  little  for  an  adversary  to  say  in  re¬ 
buttal;  and  Letter  93  has  no  less  than  thirteen  instances  of  it. 


Examples : 

hie  forsitan  dicas :  *  quid  enim  ? J  et  apud  nos  germanus  meus 
ecclesiae  non  erit  utilis  aut  propter  aliud  eum  mecum  habere 
desidero?  (84,  2). 

acutum  autem  aliquid  videris  dicere  cum  catholicae  nomen  non  - 
ex  totius  orbis  communione  interpretaris  sed  ex  observatione 
praeceptorum  omnium  divinorum  atque  omnium  sacra- 
mentorum  quasi  nos  etiam  si  forte  hinc  sit  appellata  catho- 
lica  quod  totum  veraciter  teneat,  cuius  veritatis  nonnullae 
particulae  etiam  in  diversis  inveniuntur  haeresibus,  huius 
nominis  testimonio  nitimur  ad  demonstrandam  ecclesiam  in 
omnibus  gentibus  et  non  promissis  dei  et  tarn  mult  is  tamque 
manifestis  oraculis  ipsius  veritatis  (93,  23). 

hie  tu  oppositurus  es  exemplum  iusti  illius  in  diluvio  qui  cum 
domo  sua  solus  liberari  dignus  inventus  est  (93,  27). 


6  Quint.  9,  2,  16. 


223 


Cf.  also  54,  4;  75,  21;  84,  21;  87,  5;  93,  15,  18,  18,  18,  18,  18, 
18,  23,  26,  27,  44,  46,  47;  102,  14;  118,  5;  138,  9. 


6)  Praetermissio;  called  also  praeteritio,  paralepsis,  occultatio 
or  omissio  is  not  mentioned  by  Quintilian,  but  is  defined  by  Corni- 
ficius  (4,  27,  37)  as  a  figure  in  which  we  pass  over  or  pretend  not 
to  know,  or  say  that  we  are  unwilling  to  mention  something  which 
we  thereby  assert  with  greater  emphasis.  It  is  an  effect  which 
would  quickly  diminish  if  it  were  used  too  often,  and  Augustine 
shows  himself  an  accomplished  rhetorician  by  his  choice  of  the 
few  occasions  on  which  he  elects  to  use  it. 

Examples : 

ut  enim  omittam  commemorare  quanta  magnitudo  beluarum 
marinarum  ab  eis  qui  experti  sunt  iudicetur,  venter  quern 
costae  illae  muniebant  quae  Carthagine  in  publico  fixae 
populo  notae  sunt,  quot  homines  in  spatio  suo  capere  posset, 
quis  non  coniciat?  (102,  31). 

This  is  in  answer  to  an  objection  to  the  probability  of  the  Bible 
narrative  of  Jonas  and  the  whale. 

nam  ut  omittam  quod  mecum  nosti  quam  sit  tremendum  de  per- 
iurio  divinum  iudicium  (125,  4). 

non  novimus  quid  de  traditoribus  quos  numquam  convincere, 
numquam  ostendere  potuistis,  non  dico,  quia  vestri  potius 
in  tali  crimine  detecti  et  confessi  manifestantur,  quid  ad  nos 
pertinet  de  sarcinis  alienis?  (105,  16). 

nam  cum  adverterint  homines  in  hac  re  tarn  ingentem  flammam 
cordis  tui,  multi  gaudebunt  se  invenisse  occasionem  ut  ad 
pauca  feuge,  euge’  tarn  potentem  virum  faciant  amicum, 
nolo  dicere  quia  si  non  foveant  vel  si  contrariam  sententiam 
proferant  etiam  formidare  potuerunt  inimicum  inepte  qui- 
dem  et  stulte,  sed  tamen  plerique  homines  itasunt  (238,  27). 

7)  Prosopopoeia  or  fictio  personarum  consists  in  so  narrating 
an  event  that  the  characters  in  it  speak  for  themselves.  It  is  a 
figure  which  lends  variety  and  vivacity  to  the  discourse,  but  the 
words  attributed  by  the  author  to  his  character  must  be  appro¬ 
priate.  It  is  much  better  adapted  to  speeches  than  to  compositions 
intended  to  be  read  and  we  should  therefore  not  expect  to  find  it 
in  Augustine’s  Letters.  The  two  examples  which  occur  show  him 
forgetting  that  he  is  not  speaking  from  the  pulpit. 


224 


fugitur  unitas  ut  hue  maritus  illuc  uxor  conveniat,  dicat  ille: 
'mecum  tene  unitatem  quia  ego  sum  vir  tuus,’  respondeat 
ilia :  f  ibi  moror,  ubi  est  pater  meus,’  ut  in  uno  lecto  dividant 
Christum,  quos  detesteremur  si  dividerent  lectum  (108, 17). 
nonne  tibi  videtur  dixisse  parricidaliter  frendens :  ‘  quid  faciam 
ecclesiae  quae  me  prohibet  caedere  matrem  meam?  inveni 
quid  faciam:  iniuriis  quibus  potest,  etiam  ipsa  feriatur; 
fiat  in  me  aliquid,  unde  membra  eius  doleant;  vadam  mihi 
ad  eos,  qui  noverunt  exsufflare  gratiam,  in  qua  ibi  natus 
sum,  destruere  formam  quam  in  utero  eius  accepi;  ambas 
matres  meas  saevis  cruciatibus  torqueam ;  quae  me  posterior 
peperit,  efferat  prior;  ad  huius  dolorem  spiritaliter  moriar, 
ad  illius  caedem  carnaliter  vivam.’  .  .  .  ecce  iam  conscientia 
cruentus  veste  dealbatus  perficit  partem  pollicitationis  suae; 
restat  pars  altera,  ut  matris  sanguinem  bibat  (34,  3). 

This  latter  example  is  most  skilfully  designed  to  produce  an 
effect  of  horror  in  Augustine’s  readers.  No  amount  of  statistical 
details  of  outrages  committed  by  heretical  sectaries — and  these  are 
not  wanting  in  other  letters — could  give  the  impression  of  un¬ 
natural  excess  which  the  simply-drawn  picture  of  the  murderer 
planning  his  horrible  deed  makes  upon  us.  Cicero  himself  could 
not  have  done  better. 

TABLE  OF  FIGURAE  SENTENTIARUM 


Name  of  Figure  No.  of  times 

Correctio  27 

Exclamatio  119 

Interrogatio  472  Pages  of  text 

Litotes  45  2005 

Praesumptio  34 

Praeteritio  9 

Prosopopoeia  2 


Total .  708 


Augustine’s  use  of  the  figurae  sententiarum  shows  even  more 
clearly  than  his  use  of  tropes,  his  own  reaction  to  his  rhetorical 
training  in  the  schools  of  the  Neo- Sophistic.  The  quiet  atmosphere 
and  limited  scope  of  personal  correspondence  would  not  naturally 
suggest  themselves  as  a  field  for  rhetorical  flourish,  or  if  they  did, 
one  might  suspect  the  writer  of  poor  taste  or  of  a  disregard  for 


242 


impertiat,  addat,  auferat,  detrahat,  augeat,  minuatve  (138,  5). 

c)  with  asyndeton: 

arant,  navigant,  comparant,  generant,  militant,  administrant 
(199,  38). 

piis,  iustis,  puris,  castis,  veris  dictis  (235,  2). 

d)  with  polysyndeton: 

ut  et  cnstodiantur  et  angeantur  et  perficiantnr  et  remunerentur 
(69,  2). 

qnod  vos  de  Afris  ant  nostis  aut  creditis  ant  andistis  ant  fingitis 
(87,  7). 

The  above  examples  will  give  a  fair  idea  of  the  rapidity  and  viva¬ 
city  of  style  secnred  by  the  nse  of  this  figure.  It  is  especially 
adapted  to  descriptive  passages,  lends  itself  to  the  expression  of 
various  emotions,  and  does  not  condnce  to  monotony  because  of  the 
wide  range  of  possibilities  it  allows.  Any  part  of  speech  may  be  so 
treated  except  conjunctions  and  prepositions,  and  there  is  no  re- 


striction  of  the  inflectional  forms  which 

may  be 

repeated. 

TABLE  OF  CONGERIES 

Synonymous 

66 

with  asyndeton 

108 

nouns 

63 

Non-synonymous 

66 

“  polysyndeton 

14 

adj. 

16 

“  anaphora 

20 

adv. 

2 

remainder 

10 

verbs 

58 

gerundive 

56 

word-groups 

7 

Total 

152 

Total 

152 

Total 

152 

9)  Climax  or  gradatio.  The  range  of  this  figure  is  necessarily 
limited,  because  of  its  artificial  character  and  elaborate  arrange¬ 
ment.  The  name  climax,  a  ladder,  or  gradatio,  a  set  of  steps,  de¬ 
scribes  as  well  as  identifies  it.  It  is  a  form  of  repetition  in  which  the 
last  term  of  the  previous  statement  becomes  the  first  of  the  succeed¬ 
ing  one,  and  thus  the  thought  or  argument  really  mounts  by  steps. 
It  is,  says  Quintilian11  a  more  affected  figure  and  therefore  should 
be  used  more  rarely,  an  admonition  which  Augustine  evidently 
heeded  in  the  Letters,  as  he  uses  it  not  more  than  21  times  in  all. 
He  finds  it  especially  useful  in  proving  or  disproving,  a  statement 
which  is  not  evident  or  not  admissible  at  first  sight,  going  back  to 


u  Inst.  Or.  9,  3,  55. 


241 


quam  sapiens  ferre  non  debeat  eamque  fugiat,  abrumpat,  abiciat 
(155,  3). 

qna  diligentia,  qua  cautela,  qna  provisione  .  .  .  iudicavit  (43,  20). 

Occasionally  the  synonymous  terms  are  arranged  in  an  ascending 

scale  of  emphasis,  which  is  highly  effective. 

Examples : 

eatur,  ambuletur,  curratur  in  via  domini  (41,  1). 

snggero,  peto,  obsecro,  fiagito  (97,  3). 

me  misernm  si  ego  non  inbeo,  si  non  cogo  atqne  impero,  si  non 
rogo  ac  supplico  (26,  4). 

qni  furtis,  rapinis,  calumniis,  oppressionibus,  invasionibus,  ab- 
stulerit  (153,  24). 

ii.  Congeries  of  non-synonymous  terms. 

Examples : 

ita  ut  presbyteri  expoliarentnr,  caederentur,  debilitarentnr,  ex- 
caecarentur,  occiderentur  (209,  2). 

vide  illius  derelictionis,  tribulationis,  deprecationis  frnctu,  quid 
agatur,  quid  insinuetur,  quid  commendetur,  quid  inlustretur 
(140,  43). 

tot  locis  pingitur,  funditur,  tunditur,  sculpitur,  scribitur,  legitur, 
agitur,  cantatur,  saltatur,  Juppiter  adulteria  tanta  commit- 
tens  (91,  5). 

solem,  lunam,  stellas,  arnnes,  maria,  montes,  colies,  urbes,  pari- 
etes  denique  domus  suae  (147,  43). 

iii.  Congeries  combined  with  other  figures. 

a)  with  anaphora: 

dent  tales  provinciales,  tales  maritos,  tales  coniuges,  tales  pa- 
rentes  tales  filios,  tales  dominos,  tales  servos,  tales  reges, 
tales  iudices,  tales  denique  debitorum  ipsius  fisci  redditores 
et  exactores  (138,  15). 

in  conviviis  ineundis,  in  matrimoniis  tradendis  et  accipiendis, 
in  emendo  ac  vendendo,  in  pactis  et  placitis,  in  salutationi- 
bus,  in  consensionibus,  in  conlocutionibus,  in  omnibus  suis 
rebus  negotiisque  Concordes  sint  (108,  17). 

b)  with  antithesis: 

laudes,  vituperationes,  exhortationes,  terrores,  praemia,  supplicia 
(246,  2). 

16w 


240 


Examples : 

non  doctor  perfectus  sed  cum  docendis  perficiendus  (266,  2). 

dens  verus  et  verax  veraciter  consoletur  cor  tuum  (131). 

incorporeas  similitudines  corporum  incorporaliter  commendat 
memoriae  (147,  38). 

sed  ut  remissa  iniuria  qnocl  iniuriose  abstulit  reddat  (153,  22). 

It  is  combined  with  polyptoton  in: 

ut  tides  praecedat  rationem  rationabiliter  iussum  est,  nam  si  hoc 
praeceptum  rationabile  non  est,  ergo  inrationdbile  est; 
absit.  Si  igitur  rationabile  est  ut  magnam  quandam  quae 
capi  nondum  potest  tides  antecedat  rationem ,  procul  dubio 
quantulacumque  ratio  .  .  .  antecedit  rationem  (120,3). 

8)  Synonimia  or  congeries  occurs  when  the  same  thought  is 
repeated  under  slightly  different  terms.  It  is  usually  associated 
with  either  asyndeton  or  polysyndeton.  Quintilian  avows  a  diffi¬ 
culty  in  assigning  its  proper  name  to  this  figure,10  admitting  that 
there  are  instances  in  which  the  accumulation  of  terms  does  not 
express  the  same  idea,  yet  produces  the  same  effect  of  vehemence. 
He  finds  some  who  give  the  name  ploche  to  this  latter  variety  of 
the  figure,  while  others  call  it  diallage.  On  the  w'hole  he  decides 
that  it  is  better  to  call  the  figure  dissolutio,  which  is  the  Latin 
equivalent  for  asyndeton.  In  this  however  the  rhetorician  over¬ 
looks  the  fact  that  the  same  phenomenon  occurs  in  connection  with 
polysyndeton,  so  that  it  is  evident  that  the  figure  as  such  consists 
in  the  accumulation  of  terms  and  not  in  the  presence  or  absence 
of  conjunctions.  In  order  to  represent  the  use  made  of  it  by  Au¬ 
gustine  in  the  Letters,  all  the  examples  have  been  grouped  together 
under  the  above  name  of  congeries,  with  due  observance  of  the  dis¬ 
tinctions  of  similar  or  dissimilar  terms,  of  asyndetic  or  polysvn- 
detic  connection.  It  is  one  of  Augustine’s  favorite  figures,  quite 
in  line  with  the  copiousness  of  his  vocabulary  and  the  generally 
pleonastic  character  of  the  African  school  to  which  he  belongs.  It 
may  be  said  on  the  whole  that  he  does  not  abuse  it  and  that  he 
shows  considerable  ingenuity  in  his  methods  of  varying  it. 

i.  Congeries  of  synonymous  or  nearly  synonymous  terms. 
Examples : 

finem  certe  iam  sentis  esse  nugatorium,  inanem,  ventosum 
(118,  5). 


10  Inst.  Or.  9,  3,  45-48. 


239 


The  two  following  have  deteriorated  into  an  almost  meaningless 
jingle  because  the  figure  is  exaggerated: 

eadem  scilicet  cum  frater  refertur  ad  fratrem,  amicus  ad  amicum, 
vicinus  ad  vicinum,  cognatus  ad  cognatum  (170,  6). 

ut  cederet  altare  altari,  gladius  gladio,  ignis  igni,  panis  pani, 
pecus  pecori,  sanguis  sanguini  (36,  24). 

This  latter  one  sounds  almost  like  a  school  exercise  in  declension, 
while  the  following  cacophony  rivals  Cicero’s  famous  “  0  fortuna- 
tam  natam  me  consule  Romam  !  ” 

quae  utique  in  fine  sine  fine  habebitur  (194,  19). 
iii)  Repetition  of  Verbs. 

de  nullo  enim  sanctorum  dici  potuit  aut  potest  aut  potent 
(187,  40). 

doctrina  igitur  constans  mutato  praecepto  non  mutata  mutavit 
(138,  2). 

si  ergo  nec  vituperari  nec  corripi  nisi  interrogatum  Spiritus 
Sanctus  noluit,  quanto  sceleratius  non  vituperati  aut  cor- 
repti  sed  omnino  damnati  sunt  qui  de  suis  criminibus  nihil 
absentes  interrogari  potuerunt  (43,  11). 

Triviality  of  expression  marks  the  following: 

nos  non  solum  dileximus  verum  etiam  diligimus  sed  aliter  nunc 
diligimus  aliter  aliquando  dileximus  (186,  1). 

ut  et  ipsum  non  manducantem  manducans  quisque  non  sperneret 
et  ipse  non  manducans  manducantem  non  iudicaret  (36,  20). 

Confusion  and  faulty  diction  have  fallen  upon  this  one : 

nemo  autem  diligit  proximum  nisi  diligens  deum  ut  hoc  quan¬ 
tum  potest  proximo  impendat  quern  diligit  tamquam  se 
ipsum  ut  et  ille  diligat  deum,  quern  si  ipse  non  diligit ,  nec 
se  nec  proximum  diligit  (167,  16). 

A  modification  of  this  figure  known  as  paragmenon  or  derivatio 
is  not  included  in  Quintilian’s  enumeration,  but  is  defined  by 
Julius  Rufinus.  It  consists  in  repeating  a  word  in  the  form  of  a 
derivative,  as  e.  g.  an  adverb  from  an  adjective,  or  an  adjective 
from  a  noun.  It  is  used  by  Augustine  in  the  Letters  fairly  often 
(65  times),  and  is  sometimes  combined  with  polyptoton,  anaphora 
or  conversio.  It  gives  an  oracular  effect  when  used  in  short  sen¬ 
tences. 


238 


inflectional  form,  that  is  in  a  different  case,  mood,  tense  or  degree 
of  comparison.  As  in  the  case  of  other  figures  of  this  sort,  the 
repetition  must  be  intentional,  and  must  be  designed  to  produce 
a  certain  effect.  A  particularly  emphatic  variety  of  it  shows  ad¬ 
jectives  in  the  three  degrees  of  comparison.  It  is  a  figure  which 
would  soon  cheapen  a  style,  if  misused,  and  it  may  be  said  that 
Augustine  does  misuse  it  in  the  Letters.  There  are,  it  is  true, 
instances  in  which  he  secures  a  fine  rhetorical  elevation  of  ex¬ 
pression  by  this  device,  but  there  are  other  and  much  more 
numerous  instances  in  which  his  sentences  degenerate  into  a  jing¬ 
ling  formula  because  of  it.  The  words  repeated  are  chiefly: 
adjectives  (58  times),  nouns  (64  times)  and  verbs  (58  times). 

Examples : 

i)  Repetitions  of  Adjectives. 

non  parti  rerum  partem  suam  praesentem  praebet  et  alteri  parti , 
alteram  partem,,  aequales  aequalibus,  minori  vero  minorem, 
maiorique  maiorem,  (187,  17). 

felix  es  talis  fideliter  cogitando,  amando  felicior,  et  ideo  eris 
felicissima  consequendo  (267). 

scelerati  omnes  .  .  .  quibus  .  .  .  volentibus  ista  commissa  sunt, 
sceleratiores  qui  commiserunt,  sceleratissimi  qui  immiserunt 
(91,9). 

The  following  shows  clearly  Augustine’s  abuse  of  this  figure : 

sic  est  deus  .  .  .  ut  non  sit  qualitas  mundi  sed  substantia  crea- 
trix  mundi  sine  labore  regens  et  sine  onere  continens 
mundum,  non  tamen  per  spatia  locorum  quasi  mole  diffusa 
ita  ut  in  dimidio  mundi  corpore  sit  dimidius  et  in  alio 
dimidio  dimidius  atque  per  totum  totus  sed  in  solo  solus 
et  in  sola  terra  solus  et  in  caelo  et  in  terra  totus  et  nullo 
contentus  loco  sed  in  se  ipso  ubique  totus  (187,  14). 

ii)  Repetitions  of  Nouns. 

ut  laudemur  ab  hominibus,  id  est  finem  recti  nostri  in  hominum 
laudibus  ponere  et  tamen  propter  ipsos  homines  quaerere 
laudes  hominum  (231,  4). 

Verbum  .  .  .  per  quod  facta  sunt  tempora  tempus  eligit  quo 
susciperet  carnem,  non  tempori  cessit  ut  verteretur  in  car- 
nem  (137,  10). 


237 


ii)  Repetitions  of  two  or  more  words. 

The  largest  number  of  words  repeated  is  five,  the  most  common, 
three.  By  some  authors,8  this  figure  is  called  epanalepsis  when 
more  than  one  wTord  is  repeated. 

Examples : 

tibi  dico  .  .  .  tibi,  inquam,  dico  (10,  3). 

bene  est  ergo  quia  aequo  animo  ferre  non  possum,  quod  si  aequo 
animo  ferrem,  aequo  animo  ferendus  non  essem  (27,  1). 

amplector  istam  defen sionem  tuam  .  .  .  amplector,  inquam.,  de- 
fensionem  tuam  (118,  17). 

si  verum  est,  quod  miror,  si  verum  est  .  .  .  si  tamen  ut  dixi, 
verum  est  quod  audivi  (253). 

proinde  hoc  opus  est  gratiae  non  naturae,  opus  est  inquam  gra- 
tiae  (217,  11). 

isto  autem  periculo  non  tantum  nos,  .  .  .  non  ergo  nos  tantum 
isto  periculo  (266,  3).  (5  words  repeated  but  not  in  the 

same  order.) 

his  virtutibus  divinitus  impertitis  per  gratiam  mediatoris  dei 
.  .  .  his,  inquam  virtutibus  divinitus  impertitis,  et  bona 
vita  nunc  agitur  et  .  .  .  beata  vita  persolvitur  (155,  16). 

It  is  in  general  extremely  rare  in  this  figure  to  find  the  repeated 
word  recurring  more  than  twice — the  name  geminatio  or  condup- 
licatio  implies  a  twofold  repetition  only — however  there  are  four 
examples  in  the  Letters  in  which  the  repetition  is  threefold.  The 
additional  repetition  rather  weakens  than  strengthens  the  figure. 

TABLE  OF  GEMINATIO 

1  word  2  words  3  words  4  words  5  words  Total 

adv.  7 
pron.  3 
verb  15 


25  3  7  1  1  37 

Cf.  also:  21,  2;  23,  3;  41,  1;  43,  6;  80,  1;  95,  3;  102,  10,  etc. 

7)  A  freer  form  of  repetition  than  geminatio  is  exemplified  in 
polyptoton 9  or  traductio ,  in  which  a  word  reappears  in  another 

8  Freund,  5,  267. 

0  Quint.  9,  3,  37.. 


No.  of 
times 


236 


Examples : 

unus  ergo  deus  Pater  et  cum  illo  Filius  unus  deus  (238,  18). 

clamet  tertius  provinciae  Laurentius  episcopus  et  prorsus  hums 
vocibus  clamet  (209,  8). 

rogo  te,  frater,  pro  te  ipso  te  magis  rogo  (106). 

Cf.  also  82,  7;  98,  7,  2;  99,  2;  102,  32;  120,  13;  147,  3. 

It  will  be  observed  that  the  five  preceding  figures  of  repetition 
are  based  on  the  recurrence  of  the  same  word  or  words  in  a  parti¬ 
cular  position  in  the  sentence.  By  repeating  a  word,  either  imme¬ 
diately  or  after  the  interposition  of  a  few  other  words,  still  another 
figure  of  repetition,  a  less  artificial  and  more  spontaneous  one,  is 
produced.  This  figure  is  known  as 

6)  Geminatio  or  C onduplicatio  7  and  requires  that  the  repetition 
be  intentional,  otherwise  it  is  not  an  embellishment  but  a  defect. 
It  can  be  most  effectively  applied  to  various  purposes — to  rousing 
indignation  or  sympathy,  or  to  emphasizing  a  point  by  returning 
to  it  unexpectedly.  Augustine  finds  abundant  opportunity  for 
using  it  in  the  Letters,  and  he  secures  variety  by  repeating  differ¬ 
ent  parts  of  speech,  or  different  groups  of  words,  or  by  making  his 
repetitions  at  different  intervals. 

i)  Repetitions  of  one  word.  The  parts  of  speech  repeated  are 
adverbs,  verbs  and  pronouns,  with  a  special  preference  for  verbs. 
Sometimes  the  repetition  is  further  stressed  by  the  introduction  of 
inquam,  obsecro  or  quaeso. 

Examples : 

quando  ergo  poteris  .  .  .  quando,  inquam,  poteris  eorum  con- 
cupiscentiam  .  .  .  pascere!  (220,  6). 

quaedam,  sicut  audieramus,  quaedam  vero  aliter  facta  (62,  1). 

hoc,  hoc  interfice  verbo  salutari,  hoc  perde  matris  ut  in  vitam 
aeternam  invenias  earn,  hoc  memento  ut  oderis  in  ea  si 
diligis  earn  (243,  7). 

reddite  igitur  quod  vovistis  .  .  .  reddite,  obsecro  (127,  6). 

quaere  ab  amico,  quern  hoc  adhuc  movet  .  .  .  quaere,  obsecro  te 
(143,  12). 

absit  a  nobis  ut  sic  sanctus  dei  et  nobis  carissimus  defendatur, 
absit  inquam  (126,  12). 

sume  itaque,  mi  fili,  sume  vir  bone,  .  .  .  sume  inquam  etia.m 
libros  (231,  6). 


7  Cornif.  4,  28,  38. 


235 


discernit  me  tides  mea ,  discernit  me  oratio  mea,  discernit  me 
iustitia  mea  (214,  3). 

qui  sobria  discretione  eligit  prudens  est,  qui  nulla  hinc  afflictione 
avertitur  fortis  est ,  qui  nulla  alia  delectatione  temperans 
est ,  qui  nulla  elatione  iustus  est  (155,  16). 

neque  propter  paleam  relinquimus  aream  domini ,  neque  propter 
pisces  malos  rumpimus  retia  domini ,  neque  propter  haedos 
in  fine  segregandos  deserimus  gregem  domini ,  neque  propter 
vasa  facta  in  contumeliam  migramus  de  domo  domini  (93, 
50). 

This  last  example  is  raised  from  the  commonplace  and  trite  into 
which  some  of  the  instances  fall,  by  the  lively  succession  of  meta¬ 
phors,  each  one  expressing  the  idea  of  the  separation  of  the  good 
from  the  bad  at  the  end  of  the  world.  The  division  according  to 
number  of  repetitions  is  as  follows : 

2  repetitions  10  examples. 

3  “  9  “ 

4  “  4  “ 

4)  Anadiplosis  5  or  revocatio  or  epanastrophe,  is  another  figure 
of  repetition  in  which  a  sentence,  clause,  or  line  of  poetry  begins 
with  the  same  word  with  which  the  preceding  sentence,  clause  or 
line  of  poetry  closed.  It  is  more  common  in  poetry  than  in  prose, 
but  is  suitable  to  oratory,  lending  grace  and  a  certain  impetuosity 
to  the  style.  Nine  examples  found  in  the  Letters  of  Augustine  is 
a  large  number  for  such  a  rare  and  unusual  figure. 

Examples : 

qui  iudicat  sine  misericordia ,  sine  misericordia  iudicetur  (102,  7). 

ori  tuo  pateant ,  pateant  carmini  tuo  (26,  4). 

hoc  et  gratiarum  actio  indicat  quod  oratio ,  oratio  pro  infidelibus, 
gratiarum  actio  pro  fidelibus  (217,  28). 

Cf.  also  28,  5;  49,  2;  98,  18;  104,  12;  140,  79;  153,  5. 

5)  KuJclos 6  is  the  opposite  of  anadiplosis,  confining  its  repeti¬ 
tion  within  the  limits  of  one  sentence  or  clause,  which  must  begin 
and  end  with  the  same  word.  It  has  about  the  same  effect  as  that 
produced  by  anadiplosis,  and  the  number  of  instances  found  in  the 
Letters  (10)  is  much  greater  than  might  have  been  expected. 

6  Quintilian,  9,  3,  344.  Cic.  de  Or.  3,  54,  206. 

6  Quint.  9,  3,  34. 


234 


e)  Participle. 

aliter  adiuvat  nondum  inhabitans,  aliter  inhabitans  (194, 18). 

ii.  Two  or  More  Words. 

qui  unum  sunt  et  inseparabiliter  unum  sunt ,  et  sempiterne  unum 
sunt  (238,  13). 

neque  enim  si  aequaliter  sunt  omnino  sapientes,  plus  sapiunt 
ambo  quam  singuli,  quem  ad  modum  si  aequaliter  sint  im- 
mortales  non  plus  vivunt  ambo  quam  singuli?  (187,  11). 

quo  modo  ilia  generatio  uno  delicto  obligat,  quod  est  ex  Adam , 
ita  ista  regenerate  unum  delictum  solvit  quod  est  ex  Adam 
(157,12). 

iii.  Alternate  Repetitions. 

quam  profecto  esurire  ac  sitire  ea  nostra  est  in  hac  peregrinatione 
iustitia ,  et  qua  postea  saturari  ea  nostra  est  in  aeternitate 
plena  iustitia  (120,  19). 


TABLE  OF  CONVERSIO 


No.  of  Repetitions 


No.  of  terms 

1 

2 

3 

4 

alternate 

Totals 


noun  aclj. 
39  11 


verb  pron. 
90  21 


part.  Total 

1  162i 

6 
3 
3 
3 


177 


2  136 

3  20 

4  8 
3 


177 


3)  Complexio  4  or  symploche  is  a  combination  of  anaphora  and 
conversio,  in  such  wise  that  successive  clauses  or  sentences  have 
identical  beginnings  and  endings.  It  is  an  extremely  artificial  fig¬ 
ure,  and  open,  even  more  than  conversio,  to  the  danger  of  monotony 
or  triviality.  Cicero  made  an  effective  use  of  it  in  some  of  his 
more  vituperative  orations,  usually  in  the  form  of  question  and 
answer.  The  number  of  instances  (22)  in  Augustine^  Letters  is 
unexpectedly  large. 

Examples : 

nemo  delet  de  caelo  constitutionem  dei ,  nemo  delet  de  terra 
ecclesiam  dei  (43,  27). 


*  Cornificius,  4,  14,  20. 


233 


having  the  ascendancy,  as  might  be  expected.  A  few  cases  occur 
of  repetition  of  more  than  one  word,  the  highest  number  being 
four ;  while  the  two  cases  of  alternate  repetitions  are  a  sort  of  curi¬ 
osity.  The  number  of  members  included  in  the  figure  is  con¬ 
sistently  lower  than  those  of  anaphora — four  is  the  limit  of  repe¬ 
titions.  A  few  of  the  more  remarkable  examples  follow: 

i.  One  Word. 

a)  Nouns. 

respondetur  fidem  habere  propter  fidei  sacramentum,  et  conver¬ 
ter  se  ad  deum  propter  conversionis  sacramentum  (98,  9). 

conscinditur  unitas  Christi ,  blasphematur  hereditas  Christi ,  ex- 
sufflatur  baptisma  Christi  (43,  21). 

non  ergo  gratiam  dicamus  esse  doctrinam,  sed  agnoscamus  gra- 
tiam  quae  facit  prodesse  doctrinam ,  quae  gratia  si  desit, 
videmus  etiam  obesse  doctrinam  (217,  12). 

b)  Adjectives. 

quo  fit  quidem  omnium  reus ,  sed  gravius  peccans  vel  in  pluribus 
peccans  magis  reus ,  levius  autem  vel  in  paucioribus  peccans 
minus  reus  (167,  17). 

non  a  Patre  aliam,  et  a  Filio  aliam ,  et  a  Spiritu  Sancto  aliam 
conditam  esse  creaturam  (169,  5). 

c)  Verbs. 

neque  enim  iste  aut  naturam  precando  volebat  accipere  in  qua 
conditus  erat,  aut  de  naturali  voluntatis  arbitrio  satagebat 
cum  quo  conditus  erat  (188,  12). 

si  Christum  ipsum  tenetis,  ipsam  ecclesiam  quare  non  tenetis? 
si  in  ipsum  Christum  quern  legitis  et  videtis  .  .  .  quare 
ecclesiam  negatis  quam  et  legitis  et  videtis ?  (105,  17). 

ecclesia  in  illo  patiebatur ,  quando  pro  ecclesia  patiebatur,  sicut 
etiam  ipse  in  ecclesia  patiebatur  quando  pro  illo  ecclesia 
patiebatur  (140,  18). 

d)  Pronouns. 

haec  tecum  sermocinatur  fides  tua,  quoniam  non  fraudabitur  spes 
tua,  etsi  nunc  differatur  caritas  tua  (263,  4). 

quod  ut  fiat  in  eis,  oratur  pro  eis,  quamvis  non  oretur  ab  eis 
(217,  29). 

non  ut  exhiberem  faciem  meam  volo  vobis,  sed  effunderem  cor 
meum  deo  pro  vobis  (211,  2). 


232 


the  Gospel.  There  are  three  repetitions,  but  the  post  paululum  is 
not  repeated  in  the  second  clause ;  while  the  first  clause  introduces 
ipse  dominus  in  evangelio  after  quod  in  the  third  series. 

v.  The  Number  of  Repetitions. 

Besides  varying  in  the  number  of  words  repeated  the  anaphora 
of  the  Letters  shows  a  wide  range  in  the  number  of  repetitions 
made.  The  most  common  instance  has  the  word  or  phrase  occur¬ 
ring  only  twice,  but  three  and  four  repetitions  are  not  infrequent. 
The  highest  number  is  twelve,  in  an  altogether  remarkable  example 
in  Ep.  217,  16,  where  scimus  introduces  each  of  a  long  series  of 
propositions.  Where  the  same  words  are  repeated  so  insistently, 
the  figure  is  usually  saved  from  monotony  by  the  interposition  of 
rather  lengthy  sentences  or  quotations.  The  effect  is  then  one  of 
merciless  logic  driving  home  its  conclusions  by  repeated  blows. 


TABLE  OF  ANAPHORA  IN  THE  LETTERS 

Parts  of 

1  word 

2  words  3  words  4  words  6  words  alternate 

No.  of 

Speech 

193 

46  11  16  14 

Repetition 

Adjective 

12 

2—129 

Adverb 

46 

3—  78 

Verb 

34 

4—  29 

Preposition 

16 

5—  11 

Pronoun 

76 

6—  3 

Participles 

2 

7—  4 

Noun 

7 

8—  2 

12—  15 

Totals 

271 

271 

2)  Conversio,  antistrophe  or  epiphora  3  is  the  opposite  of  ana¬ 
phora,  and  is  produced  by  a  repetition  of  the  same  word  or  words 
at  the  end  of  successive  phrases,  clauses  or  sentences.  This  figure 
is  not  quite  so  forceful  or  spontaneous  as  anaphora  and  is  much 
more  likely  to  degenerate  into  monotony,  because  the  same  sound 
coming  at  the  end  of  successive  sentences  remains  in  the  ear  much 
more  persistently  than  the  same  sound  at  the  opening  of  successive 
sentences.  It  is  a  rarer  figure  than  anaphora,  and  although  it  is 
used  a  little  more  than  half  as  often  by  Augustine  in  the  Letters, 
the  lower  number  is  really  a  higher  proportion  because  of  its  rarity 
elsewhere.  Five  parts  of  speech  are  represented,  the  verb  and  noun 

3  Cic.  de  Or.  3,  54,  206;  Cornif.  4,  13,  19. 


231 


In  Letter  237,  8  there  is  a  double  series,  consisting  one  of  seven 
the  other  of  six  words,  the  first  repeated  four  times,  the  second 
three  times.  The  first  series  is :  si  hoc  intellegendum  est  in  isto 
hymno ,  preceding  in  each  case  a  line  from  a  hymn  much  affected 
by  the  Priscillianists,  as  containing  secret  doctrines  too  high  for 
ordinary  men  to  know.  A  passage  from  Scripture  follows  the  line 
of  the  hymn.  The  second  series  runs:  si  quod  ait  in  isto  hymno , 
followed  in  the  same  way  by  parallel  passages  from  the  Bible. 
The  whole  elaborate  figure  occupies  a  complete  chapter  and  is  a 
particularly  forceful  and  incisive  piece  of  argument. 

iv.  Alternate  Repetitions. 

Not  content  with  the  intricate  forms  of  anaphora  above  described, 
Augustine  has  a  still  more  ingenious  variety  in  the  Letters.  In¬ 
stead  of  making  his  repetitions  in  successive  clauses,  he  uses  two 
sets  alternating  them.  This  often  gives  an  effect  of  antithesis 
added  to  the  anaphora. 

Examples : 

cedat  huic  sententiae  pietas  Christianorum,  cui  cessit  impietas 
Judaeorum;  cedat  humilitas  obsequentium  cui  cessit  su- 
perbia  persequentium,  cedat  confessio  fidelis  cui  cessit  simu- 
latio  temptatoris  (153,  11). 

vos  dicitis  pati  persecutionem  et  nos  ab  armatis  vestris  fustibus 
et  ferro  concidimur ;  vos  dicitis  pati  persecutionem  et  nos- 
trae  domus  ab  armatis  vestris  compilando  vastantur,  vos 
dicitis  pati  persecutionem  et  nostri  oculi  ab  armatis  vestris 
calce  et  aceto  extinguuntur  (88,  8). 

In  Letter  130,  22  there  is  an  alternating  series  of  seven  repeti¬ 
tions,  one  set  consisting  of  qui  dicit  the  other  of  quid  aliud  dicit 
quam;  the  first  followed  by  various  passages  of  Scripture,  the 
second  by  the  petitions  of  the  Pater  Noster.  The  juxtaposition 
effected  by  this  double  anaphora  is  more  impressive  and  illumin¬ 
ating  than  any  other  form  of  explanation  Augustine  could  have 
chosen. 

A  somewhat  similar  example  occurs  in  Letter  135,  3,  although 
the  repetition  is  not  quite  so  perfect  as  the  above.  The  first  clause : 
agnoscunt  nobiscum  Christum  in  eo  quod  legitur  is  followed  by  a 
Scripture  quotation;  the  second  et  nolunt  agnoscere  ecclesiam  in  eo 
quod  (post  paululum)  sequitur,  forming  an  antithesis  to  the  first, 
is  likewise  followed  by  a  verse  from  the  Psalms  or  a  passage  from 


230 


absit  autem  ut  quisquam  fidelis  existimet  tot  milia  servorum 
Christi  .  .  .  nullam  habere  virtutem  .  .  .  absit  autem  ut 
dicamus  tot  ac  tantos  fideles  et  pios  homines  dei  non  habere 
pietatem  (167,  11). 

iii.  Repetition  of  three  or  more  words. 

in  hac  omnes  sancti  patres  nostri  et  patriarchae  et  prophetae  et 
apostoli  placuerunt  deo;  in  hac  omnes  veri  martyres  usque 
ad  sanguinem  contra  diabolum  certaverunt  et,  quia  in  eis 
non  refriguit,  nec  defecit,  ideo  vicerunt;  in  hac  omnes  boni 
fideles  cotidie  proficiunt  pervenire  cupientes  non  ad  regnum 
mortalium  sed  ad  regnum  caelorum  (189,  3). 

in  scripturis  didicimus  Christum,  in  scripturis  didicimus  ec- 
clesiam  (105,  14). 

qui  possunt  catholicorum  praedicatorum  sermonibus,  qui  possunt 
catholicorum  principum  legibus  (185,  8). 

nec  mihi  adrogare  audeo  ut  domus  mea  melior  sit  quam  area  Noe 
.  .  .  aut  melior  sit  quam  domus  Abrahae  .  .  .  aut  melior 
sit  quam  domus  Isaac  .  .  .  aut  melior  sit  quam  domus 
ipsius  Jacob  .  .  .  aut  melior  sit  quam  domus  David  .  .  . 
aut  melior  sit  quam  cohabitatio  apostoli  Pauli  .  .  .  aut 
melior  sit  quam  cohabitatio  domini  Christi,  in  qua  undecim 
boni  perfidum  et  furem  Judam  toleraverunt ;  aut  melior  sit 
postremo  quam  caelum  unde  angeli  ceciderunt  (78,  8). 

This  remarkable  example  contains  four  repetitions  of  five  words, 
six  repetitions  of  four  words  and  seven  repetitions  of  three  words. 

The  intervening  clauses,  which  for  the  most  part  consist  of  quo¬ 
tations  from  Scripture,  are  long  enough  to  break  the  possible 
monotony  of  such  frequent  recurrence  of  the  same  formula. 

inaniter  igitur  et  perfunctorie  potius  quam  veraciter  pro  eis  deo 
fundimus  preces,  si  ad  eius  non  pertinet  gratiam  convertere 
ad  fidem  suam  ipsi  fidei  contrarias  hominum  voluntates, 
inaniter  etiam  et  perfunctorie  potius  quam  veraciter  magnas 
cum  exultatione  agimus  deo  gratias,  quando  aliqui  eorum 
credunt  si  hoc  in  eis  ipse  non  facit  (217,  7). 

This  example  is  not  quite  perfect  owing  to  the  substitution  of 
etiam  for  igitur  in  the  second  clause,  but  it  is  sufficiently  note¬ 
worthy  owing  to  the  repetition  of  six  words,  of  which  three  are 
adverbs  of  not  altogether  common  use. 


229 


turivit,  haec  in  sempiternam  lucem  peperit,  haec  fidei  lacte 
nutrivit  .  .  .  haec  mater  toto  orbe  diffusa  (243,  8). 

quis  non  dominus  servum  suum  timere  compulsus  est?  .  .  . 
quis  eversori  minari  saltern  audebat  aut  auctori,  quis  con- 
sumptorem  apothecarium,  quis  quemlibet  poterat  exigere 
debitorem  auxilium  eorum  defensionemque  poscentem  ? 
(185,  15). 

ille  inrisus,  ille  crucifixus,  ille  derelictus  hoc  regnum  adquirit 
(140,  66). 

nemo  est  illo  beatior,  nemo  potentior,  nemo  iustior  (153,  8). 
g)  Verbs. 

sicut  se  quisque  interius  videt  viventem,  videt  volentem,  videt 
quaerentem,  videt  scientem,  videt  nescientem?  (153, 
8147,  3). 

parum  ergo  erat  damnasse  absentem,  damnasse  inauditum,  dam- 
nasse  sicut  dicunt,  innocentem  (70,  2). 

novit  ubique  totus  esse  et  nullo  contineri  loco,  novit  venire  non 
recedendo  ubi  erat,  novit  abire  non  deserendo  quo  venerat 
(137,  4). 

ii.  Repetition  of  two  words. 

Anaphora  consisting  of  two  words  is  not  uncommon  in  the 
Letters,  and  the  variety  of  combinations  is  wide:  adverb  and 
adverb;  adverb  and  adjective;  adverb  and  interjection;  adverb  and 
preposition ;  noun  and  adverb ;  noun  and  pronoun ;  preposition  and 
pronoun ;  preposition  and  noun ;  pronoun  and  adverb ;  pronoun  and 
noun ;  pronoun  and  pronoun ;  pronoun  and  verb ;  verb  and  adverb ; 
verb  and  noun,  verb  and  preposition,  verb  and  pronoun.  This 
double  anaphora  gives  an  effect  of  rapidity  to  the  style,  as  well 
as  an  impression  of  strong  feeling  on  the  part  of  the  writer. 

Examples : 

ecce  iam  doctissimus  atque  acutissimus  diceris,  ecce  iam  te 
laudibus  in  caelum  Graeculus  flatus  adtollit  (118,  11). 

quis  non  intellegat,  quis  non  sentiat,  quis  non  videat  eos  in  ea 
victos  quorum  inde  communio  separata  est  (144,  3). 

quisquis  hoc  putat  nimium  sibi  placet,  quisquis  hoc  dicit  omni¬ 
bus  displicet  (228,  12). 

huius  corporis  caput  est  Christus,  huius  corporis  unitas  nostro 
sacrificio  commendatur  (187,  20). 


228 


more  words.  A  highly  complicated  form  of  anaphora  combines  two 
sets  of  repetitions,  alternating  them,  so  that  e.  g.  clauses  1,  3,  5 
begin  with  one  word  or  set  of  words,  2,  4,  6  with  another.  A  few 
of  the  more  remarkable  examples  follow: 

i.  Repetition  of  a  single  word. 

a)  Adjectives. 

unde  fiant  ista  similia  formis,  similia  qualitatibus,  similia 
motibus  (159,  5). 

multa  de  illo  in  scripturis  secundum  formam  dei  dicuntur, 
multa  secundum  formam  servi  (238,  10). 

b)  Adverts. 

merito  infeliciter  erratis,  merito,  si  in  unitatem  catholicam  non 
transitis,  peritis  (185,  43). 

rursus  ad  eundem  imperatorem  venerunt,  rursus  non  Caecilianum 
tantum  .  .  .  accusaverunt,  rursus  ab  alio  episcopali  iudicio 
.  .  .  appellaverunt  (93,  13). 

ibi  me  inspice,  ibi  non  aliis  de  me  crede  sed  mihi,  ibi  me  adtende 
et  vide  (231,  6) . 

c)  Nouns. 

persona  hominis  mixtura  est  animae  et  corporis,  persona  autem 
Christi  mixtura  est  dei  et  hominis  (137,  11). 

litterae  illae,  litterae  fidei  non  fictae,  litterae  spei  bonae,  litterae 
purae  caritatis  (27,  3). 

d)  Participles. 

contemptis  nobis,  contemptis  promissionibus  suis,  contemptis  tot 
ac  tantis  petitionibus  et  admonitionibus  suis  (151,  10). 

e)  Prepositions. 

in  conviviis  ineundis,  in  matrimoniis  tradendis  et  accipiendis, 
in  emendo  ac  vendendo,  in  pactis  et  plaeitis,  in  salutationi- 
bus,  in  consensionibus,  in  conlocutionibus,  in  omnibus  suis 
rebus  negotiisque  Concordes  sint  (108,  17). 

post  eorum  sine  dilatione  damnationem,  post  terminatam  quae 
ceteris  data  fuerat  dilationem,  post  divulgatam  forensi  etiam 
strepitu  apud  tot  consules  accusationem  (108,  5). 

f)  Pronouns. 

haec  vos  de  Christo  concepit,  haec  martyrum  sanguine  par- 


227 


defeats  its  own  purpose  by  becoming  the  ordinary  form  of  thought 
instead  of  its  extraordinary  form.  An  effect  of  monotony,  even  of 
flippancy  or  triviality  is  produced  by  this  want  of  restraint. 

Augustine  cannot  escape  the  charge  of  having  used  certain  fig¬ 
ures  too  lavishly  in  the  Letters.  He  seems  to  have  fallen  a  victim 
to  his  own  facility  in  the  handling  of  them.  Some  of  them  became 
a  deep-rooted  habit,  as  the  antithetical  figures,  others  he  goes  out 
of  his  way  to  introduce,  probably  because  he  liked  the  sound  of 
them.  His  addiction  to  paronomasia  carries  him  to  undignified 
lengths  and  leads  him  into  puns  and  other  forms  of  word- jugglery 
which  give  us  an  unfavorable  idea  of  his  taste.  However  we  must 
not  forget  that  the  literary  canons  of  his  day  were  quite  different 
from  ours  and  that  what  offends  us  was  probably  what  pleased  his 
contemporary  readers  most. 

Of  the  three  kinds  of  word-figures,  he  makes  the  greatest  use  of 
figures  of  repetition  and  figures  of  contrast.  These  give  a  redun¬ 
dancy  to  his  language  which  not  infrequently  results  in  long,  over¬ 
loaded  sentences  and  obscured  rather  than  clarified  ideas.  In 
computing  the  rate  of  frequency,  it  must  not  be  forgotten  that  they 
are  by  no  means  uniformly  employed.  Some  Letters  have  none  at 
all  or  very  few,  others  are  so  elaborately  figured  that  the  reader  is 
more  dazzled  by  the  brilliance  of  the  writer  than  impressed  by  the 
truths  he  wishes  to  impart.  Letter  150,  for  instance,  is  one  intri¬ 
cate  succession  of  figures,  resembling  an  elaborately-wrought  piece 
of  embroidery;  while  in  one  paragraph  of  Letter  101,  there  are 
ten  figures  and  two  tropes. 

I.  Figurae  Verborum  per  Adiectionem. 

These  figures  are  produced  by  some  form  of  repetition — either 
by  repeating  the  same  word  in  special  positions  in  the  sentence,  or 
by  repeating  the  idea  under  a  series  of  synonyms.  The  simplest 
form  of  repetition  is  that  of  a  word  or  words  at  the  beginning  or 
end  of  successive  phrases,  clauses  or  sentences. 

1)  Anaphora 2  (epanaphora,  repetitio)  is  the  recurrence  of  the 
same  word  or  words  at  the  beginning  of  successive  phrases,  clauses 
or  sentences.  The  repeated  word  must  have  the  same  form  at  each 
repetition.  Augustine  uses  practically  all  the  parts  of  speech  in 
anaphora,  with  pronouns  and  adverbs  ranking  highest  in  point  of 
numerical  superiority;  also  he  repeats  two,  three,  four  and  even 

2  Cornificius,  4,  13,  19;  Cicero  de  Or.  3,  54,  206. 


225 


the  proprieties.  The  Letters  of  Augustine  are,  however,  not  the 
usual,  sort  of  personal  correspondence,  as  has  been  pointed  out 
(Intro.,  p.  15),  and  it  is  precisely  in  the  Letters  which  are  least 
like  letters  and  most  like  sermons  or  dialectical  treatises  that  the 
pages  are  most  thickly  strewn  with  figures.  On  the  whole  Augus¬ 
tine  handles  his  figures  cleverly, — there  is  nothing  forced  or  crude 
in  his  introduction  of  them;  they  occur  naturally  and  appro¬ 
priately,  lend  real  strength  to  his  arguments,  and  are  obviously 
not  added  as  mere  ornaments.  When  he  expresses  an  emotion  by 
means  of  an  exclamation  or  a  rhetorical  question,  the  reader  feels 
that  it  is  not  a  feigned  or  falsified  emotion  and  the  form  chosen 
for  its  expression  does  not  detract  from  the  sincerity  of  the  sen¬ 
timent  expressed.  This  is  quite  an  achievement,  for  the  two 
figures  named,  by  their  pliant  adaptability  to  a  wide  variety  of 
uses,  might  readily  lead  an  author  into  a  sort  of  rhetorical  hypo¬ 
crisy,  an  easy  trick  of  expressing  the  feelings  he  ought  to  have,  or 
those,  at  least  not  incompatible  with  his  subject.  The  artificiality 
of  the  sophistic  training,  with  its  insistence  on  mere  form,  must 
have  had  this  effect  on  most  of  its  disciples.  That  Augustine 
triumphs  over  it,  in  this  particular  usage,  is  probably  due  to  the 
innate  gravity  of  his  character,  the  dignity  of  his  episcopal  office, 
and  the  extreme  seriousness  of  the  topics  he  treats. 

Of  the  other  figures  of  rhetoric,  correctio,  litotes  and  praeteritio 
might  easily  develop  into  a  mannerism — the  statistics  of  the  table 
will  show  that  they  do  not.  In  no  case  is  the  number  of  instances 
large  in  proportion  to  the  text.  This  restraint  is  all  the  more 
remarkable  because,  as  will  be  seen,  there  are  other  figures,  in  the 
use  of  which  Augustine  shows  that  he  is  not  immune  to  all  the 
excesses  of  neo-sophistic  eloquence. 


t 


15w 


CHAPTER  III. 


Figures  of  Speech. 

Figurae  verborum,  word-figures,  are  produced  by  choosing  cer¬ 
tain  words  and  so  placing  them  in  the  sentence,  that  if  the  word- 
order  were  changed,  or  if  the  word  on  which  the  figure  depends 
were  exchanged  for  another,  the  figure  would  cease  to  exist.  In 
this  they  differ  from  the  sentence-figures  which  do  not  depend  on 
word-order,  and  are  even,  within  certain  limits,  independent  of 
the  choice  of  words.  They  are  of  three  sorts  according  as  they 
result  from  addition,  subtraction  or  contrast.  They  are  for  the 
most  part,  highly  artificial,  much  more  so  than  sentence-figures, 
and  therefore  were  enthusiastically  adopted  by  the  writers  of  the 
neo-sophistic  school.  They  did  not  call  for  profound  thought  or 
brilliant  imagination,  but  only  for  a  sort  of  verbal  dexterity,  which 
could  be  acquired  by  any  speaker  through  practice.  Moreover, 
they  were  pleasing,  being  easily  and  immediately  understood  by  an 
audience,  and  the  Latin  language  lent  itself  with  almost  fatal 
facility  to  the  making  of  them.1 

It  may  be  seen  from  this  that  the  abuse  of  word-figures  could 
easily  become  a  rhetorical  vice.  Cicero,  with  his  unerring  good 
taste,  chose  and  used  his  figures  cautiously,  making  each  one  the 
expression  of  some  real  emotion  or  sentiment,  which  he  either  felt 
himself  or  desired  to  arouse  in  his  hearers.  His  successors  were 
not  all  endowed  with  his  fine  feeling,  and  by  the  time  Latin  prose 
had  felt  the  invasion  of  the  rhetorical  influence,  some  of  these 
defects  of  style  were  plainly  evident.  The  Christian  Latin  writers, 
most  of  whom  had  been  trained  in  the  methods  of  the  Second 
Sophistic  (cf.  pp.  187,  188),  naturally  clothed  their  thought  in 
highly-figured  language.  Often  the  figure  serves  the  purpose  of 
emphasizing  the  thought  expressed,  often,  too,  an  arresting,  epi¬ 
grammatic  or  antithetical  turn  of  speech  impresses  the  mind  of  a 
reader  or  hearer,  and  imprints  the  truth  conveyed  by  this  means 
more  indelibly  on  the  memory.  But  quite  as  often,  it  must  be 
confessed,  the  rhetorical  ornament  is  nothing  but  ornament  and 

1  In  dealing  with  this  class  of  figures,  reference  is  made  to  rhetorical 
figures  only,  not  to  grammatical  figures,  viz.:  attraction,  ellipsis,  anaco- 
luithon,  hendiadys,  prolepsis,  pleonasm,  solecism. 

226 


243 


a  statement  which  is  admissible  or  evident  and  leading  by  incontro¬ 
vertible  steps  to  his  conclusion.  The  parts  of  speech  on  which  he 
makes  the  figure  turn  are:  nouns,  8  times;  adjectives,  twice;  verbs, 
10  times;  adverbs,  once. 

Examples : 

eo  modo  diceret:  si  flamma  est  et  ardet,  si  ardet  et  urit,  si  urit 
ergo  et  virorum  trium  in  fornacem  ignis  ab  impio  rege  mis- 
sorum  corpora  incendit  (205,  4). 

lex  igitur  adducit  ad  fidem,  tides  impetrat  spiritum  largiorem, 
diffundit  spiritus  caritatem,  implet  caritas  legem  (145,  3). 

verumtamen  in  infantia  speratur  pueritia,  et  in  pueritia  speratur 
adulescentia  et  in  adulescentia  speratur  inventus  et  in  iuven- 
tute  speratur  gravitas  et  in  gravitate  speratur  senectus 
(213,  1). 

quare  Paulus  .  .  .  prostratus  est  ut  excaecaretur,  excaecatus  ut 
mutaretur,  mutatus  ut  mitteretur,  missus  ut  qualia  fecerat 
in  errore  talia  pro  veritate  pateretur?  (173,  3). 

cum  unius  tui  facti  candore  conspexi,  conspexi  et  agnovi,  agnovi 
et  amavi  (58,  1). 

tarn  id  faciunt  quam  vos  desiderant,  tarn  vos  desiderant  quam 
vos  diligunt,  tarn  diligunt  quam  estis  boni  (31,  9). 

Cf.  also:  40,  3;  108,  18;  127,  5;  130,  21;  137,  18;  140,  46;  153, 
26;  155,  11;  157,  8,  10;  167,  10,  11;  192,  2;  194,  13;  205, 
4,  4;  213,  1. 

10)  Polysyndeton,  is  so  named  because  it  abounds  in  conjunc¬ 
tions,  repeating  them  without  necessity  before  successive  clauses. 
Both  coordinating  and  subordinating  conjunctions  are  so  used,  but 
the  latter  have  a  stronger  emphasis  and  make  for  greater  vigor 
and  vivacity  of  style.  Augustine  uses  this  figure  much  less  than 
we  should  expect  (65  times  in  all)  preferring  its  opposite,  asyn¬ 
deton  or  its  cognate  figure  anaphora. 

Examples : 

hoc  nos  egimus  et  ostendimus  et  obtinuimus  (141,  5). 

nec  ideo  videbunt  quia  pauperes  spiritu  in  hac  vita  fuerunt,  quia 
mites,  quia  lugentes,  quia  esurientes  et  sitientes  iustitiam, 
quia  misericordes,  quia  pacifici,  quia  persecutionem  passi 
propter  iustitiam  (147,  28). 

si  paupertas  angit,  si  luctus  maestificat,  si  dolor  corporis  inquie- 
tat,  si  contristat  exilium,  si  ulla  alia  calamitas  vexat 
(130,  4). 


244 


ne  oderit  hominem,  ne  malum  pro  malo  retribuat,  ne  nocendi 
inflammetur  ardore,  ne  vindicta  etiam  lege  debita  pasci 
desi derat  (104,  8). 

II.  Figurae  Verborum  per  Detr actionem. 

Of  these,  which  are  by  far  the  smallest  group  of  figures  of  speech, 
only  two  are  found  in  the  Letters :  asyndeton  and  zeugma. 

1)  Asyndeton  or  the  absence  of  conjunctions,  is  as  we  have 
seen,  closely  connected  with  congeries,  so  closely  indeed  that  it  is 
a  matter  for  dispute  whether  the  effect  of  rapidity  and  energy 
imparted  by  the  figure  is  due  to  the  accumulation  of  terms  or  to 
the  omission  of  connectives.  As  the  polysyndetic  examples  of 
congeries  are  no  less  forceful  than  the  asyndetic,  the  conclusion 
reached  above  in  treating  of  congeries  seems  warranted.  All  the 
examples  of  asyndeton  (108)  found  in  the  Letters  are  associated 
with  congeries  and  as  such  have  been  classified  and  illustrated. 

2)  Zeugma  or  adjunctio  consists  in  joining  several  clauses  to 
one  verb,  expressing  it  with  the  first  or  the  last,  leaving  it  to  be 
understood  with  the  others.  Augustine  makes  but  slight  use  of  it 
in  the  Letters,  his  tendency  being  rather  to  redundance  than  to 
brevity  of  speech.  Twenty-two  examples  only  were  found. 

Examples : 

cum  .  .  .  venerimus  ex  fide  ad  speciem,  ab  speculo  ad  faciem, 
ab  aenigmate  ad  perspicuam  veritatem  (140,  66). 

quia  etsi  non  ad  ecclesiae  pacem,  non  ad  Christi  corporis  uni- 
tatem,  non  ad  sanctam  et  individuam  caritatem  .  .  .  co- 
gereris  (173,  4). 

non  est  in  agro  meo,  non  in  auro,  non  in  pecore,  non  in  tectis 
et  parietibus,  non  in  meorum  orbitatibus  sed  in  carne  mea 
est  (140,  35). 

nam  si  ibi  omnes  essent  nullum  esset  vitium,  si  nullum  vitium, 
nullum  omnino  peccatum  (147,  10). 

Cf.  also:  33,  2;  43,  6;  105,  2;  118,  23;  137,  17;  138,  19;  140, 
19,  35;  147,  25;  153,  2;  155,  13;  167,  13;  187,  16,  41; 
243,  8. 

III.  Figurae  Verborum  per  Similitudinem. 

In  addition  to  repetition  and  omission  as  a  source  of  figures, 
there  is  a  third,  namely  resemblance  or  its  opposite,  contrast. 


Figures  produced  by  resemblance  are  largely  figures  of  sound  and 
by  their  predominance  betray  the  influence  of  the  Neo-sophistic. 

1)  Paronomasia  or  annominatio  is  a  kind*  of  legitimized  pun, 
produced  by  the  juxtaposition  of  words  differing  from  each  other 
by  a  letter  or  a  syllable.  It  is  effected  in  four  ways : 

a)  by  the  addition  of  letters  or  syllables; 

b)  by  the  removal  of  letters  or  syllables; 

c)  by  the  exchange  of  prepositions  in  compounds; 

d)  by  the  transposition  or  change  of  a  letter  or  syllable  at  the 

beginning,  in  the  middle  or  at  the  end  of  a  word. 

This  figure  is  supposed  to  be  much  less  frequent  in  Latin  than  in 
Greek,12  but  is  used  to  excess  by  Augustine  as  well  as  by  Apuleius. 
In  the  Letters,  Augustine  shows  his  strong  predilection  for  it. 
using  all  the  forms  of  it  liberally  and  not  always  appropriately. 
The  point  of  the  figure  lies  in  the  similarity  of  sound  with  dis¬ 
similarity  of  meaning,  almost  always  with  an  effect  of  triviality. 
Such  verbal  pyrotechnics  may  arouse  the  reader’s  interest,  but  they 
inevitably  cheapen  the  writer’s  style  and  often  invest  a  really  pro¬ 
found  idea  with  an  air  of  flippancy.  Augustine’s  abuse  of  this 
figure  is  one  of  his  defects. 

Examples : 

a)  Paronomasia  produced  by  the  addition  of  words  or  syllables. 
The  most  common  form  is  the  sequence  of  a  compound  after  a 
simple  word,  either  noun  or  verb. 

faciat  ergo  quisque  quod  in  ea  ecclesia  in  quam  venit,  invenit 
(54,  6). 

sicut  enim  non  invenitur  homo  qui  praeter  Adam  carnaliter 
generetur,  sic  non  invenitur  homo  qui  praeter  Christum 
spiritaliter  regeneretur  (157,  11). 
a  deo  sumpsi  non  a  me  praesumpsi  (155,  5). 
non  quia  verum  iurare  peccatum  est,  sed  quia  periurare  immane 
peccatum  est  (47,  2). 

et  eum  gaudebimus  sive  rectum  sive  correctum  (177,  4). 
f undam  potius  quam  eff undam  (26,  3). 

ego  autem  iudices  veros  et  veritate  severos  magis  intueor  (143,  4). 

A  more  elaborate  form  is  effected  by  adding  a  letter  to  any  syllable, 
changing  the  sound  very  little,  but  the  sense  entirely. 


12  Volkmann,  2,  480. 


246 


quoniam  si  quod  lex  imperat ,  fides  impetrat  (157,  8). 
nee  faciunt  bonos  vel  malos  mores  nisi  boni  vel  mali  amoves 
(155,  13). 

Amove  is  also  played  of!  against  ore  in  Ep.  228,  10. 
quia  nec  libera  dicenda  est  quam  diu  est  vincentibus  et  vincienti- 
bus  cupiditatibus  subdita  (145,  2). 
aut  temperaret  frigus  aetatis  fervor  aestatis  (269). 

Other  combinations  are:  conlatis,  conflatis  (213,  2),  eo,  deo 
(186,  10),  oris,  roboris  (27,  6),  oris,  cordis  (51,  2),  veri- 
tate,  severitate  (43,  23),  amittit,  admittit  (43,  27)  and 
aver  si,  adversi  (217,  29). 

b)  Paronomasia  produced  by  subtraction  of  syllables.  Whether 
a  given  example  is  to  be  regarded  as  addition  or  subtraction  de¬ 
pends  on  the  word-order.  Any  change  involving  simple  and  com¬ 
pound  words  might  belong  to  either  category,  according  to  the 
position  of  the  respective  terms,  and  in  fact  the  same  words  are 
found  in  some  cases  in  both,  e.  g.  imperat  and  impetrat,  otiurn  and 
negotium,  generatio  and  regeneratio. 

Examples. 

ipse  te  pro  eis  orantem  dignetur  exaudire  quern  tu  per  eos  lo- 
quentem  non  dedignaris  audive  (41,  1). 
quae  hie  honovant  ibi  onerant  (23,  3). 

quo  nullum  malum  admittatur  et  ubi  summum  bonum  numquam 
amittatur  (155,  3). 

porro  quia  me  tacuisse  moleste  tulisti  indignatio  ista  dignatio 
est  (151,  1). 

talis  actio  nec  frigituv  negotio  nec  frigida  est  otio  (48,  3). 

This  is  a  double  example  combining  classes  2  and  4. 
ut  et  vos  in  nobis  negotiosi  et  nos  in  vobis  otiosi  simus  (48,  1). 
non  eorum  mirantur  mortes  sed  recordantur  mores  (185,  12). 
(Cf.  mores,  amores  above.) 

c)  Paronomasia  produced  by  change  of  prepositions  in  com¬ 
pounds.  This  is  the  largest  group  of  examples  of  paronomasia  in 
the  Letters,  a  form  especially  adapted  to  Latin,  one  characterized 
by  Quintilian  13  as  an  elegant  device  when  used  for  the  purpose  of 
securing  greater  precision  or  emphasis.  It  must  be  admitted  that 
Augustine  does  not  always  use  it  for  that  purpose,  but  more  pro¬ 
bably  to  give  that  similarity  of  sound  at  the  close  of  his  sentences 


13  Inst.  Or.  9,  3,  71. 


247 


which  he  so  much  affects.  Many  of  the  examples  in  this  as  in  the 
other  two  groups  are  combined  with  homoioteleuton. 

Examples : 

homo  quippe  deo  accessit,  non  deus  a  se  recessit  (137,  10). 
ut  cetera  ingenio  quod  mihi  notissimum  est  persequaris  et  pietate 
sui  maxime  standum  est  consequaris  (11,  4). 

A  striking  example  contains  no  less  than  five  changes  of  prepo¬ 
sitional  prefix,  with  a  distinctly  depreciatory  effect: 

ut  videas  deum  quern  ti'bi  videndum  distulit,  homini  autem  viden- 
dum  adtulit,  occidendum  obtulit ,  imitandum  contulit,  ere-  • 
dendum  transtulit  (140,  18). 

A  double  instance: 

dum  non  addatur  quod  deerat  sed  prodatur  quod  inerat  (55,  7). 
non  diversam  viam  .  .  .  sed  plane  perversam  (104,  12). 
porro  autem  in  quo  erat  natura  communis  ab  eius  est  nullus 
immunis  (186,  21). 

aversio  eius  vitium  eius  et  conversio  eius  virtus  eius  est  (140,  56). 

d)  Paronomasia  produced  by  the  change  of  a  letter  or  syllable, 
at  the  beginning,  in  the  middle  or  at  the  end  of  a  word.  There  is 
a  more  evident  effect  of  punning  in  this  sort  of  paronomasia,  which 
is  sometimes  clever,  but  more  often  merely  aggravating. 

Examples : 

utrum  horum  vis  ut  confirmem,  possem  si  nossem  (202 A,  15). 
ut  mente  agat  quod  amat  (196,  5). 
non  ignominiose  cadenti  sed  gloriose  cedenti  (69,  2). 
sed  illis  patet ,  istis  latet  (137,  7). 
non  quam  voluit  sed  quam  valuit ,  occupavit  (166,  17). 
facile  videas  et  mo  dum  meum  quern  servandum  putavi  et  motum 
eius  quern  non  frustra  timui  (74). 
eos  enim  latentes  inlustris  inlustras  clarusque  declares  (231,  5). 
dum  sum  parcus  in  verbis  nihil  parcas  mihi  (12). 
his  salubriter  et  prava  corriguntur  et  parva  nutriuntur  (137,  18). 
The  following  composite  example  is  further  complicated  by 
rhyme :  vitiis  alienis  tribulari  non  implicari,  maerere  non 
haerere ,  dolore  contrahi  non  amore  adtrahi  ( 248,  1 ) . 

Other  variations  are:  voluptatem  voluntatem,  sorte  sorde,  ex- 
ortum  exorsum,  aperire  operire,  affectu  aspectu,  humus  hu¬ 
mor,  monendo  minando,  eulogia  alogia,  paene  plane,  men- 


248 


tem  ventrem,  interna  aeterna,  inferioris  interioris,  violen- 
tiam  valentiam,  urbem  orbem,  correctum  correptum. 

These  show  4he  tendency  to  indulge  in  verbal  trickery  which  beset 
even  so  serious  a  writer  as  Augustine,  treating  moreover  of  ex¬ 
tremely  profound  and  grave  subjects.  Whether  it  was  the  result 
of  his  rhetorical  training  or  of  his  Punic  origin,  it  was  something 
he  was  unable, — if  indeed  he  desired — to  eradicate. 


TABLE  OF  PARONOMASIA 


Addition. 

72  " 

Subtraction 

27 

► 

Total 

239 

Change  of  prefix 

82 

Pages 

2005 

Change  of  letter 

5S 

The  number  of  instances  is  large  for  a  figure  of  this  sort. 

2)  Homoioptoton  or  Similiter  Cadens  is  a  figure  caused  by  a 
similarity  of  inflection,  so  that  nouns  fall  in  the  same  cases,  verbs 
in  the  same  moods  and  tenses  in  successive  members  of  the  sentence. 
The  order  need  not  be  the  same  in  each  clause,  as  the  figure 
depends  on  the  similarity  of  construction,  not  on  the  parallelism 
of  arrangement.  Homoioptoton  is  not  as  conspicuous  a  figure  as 
homoioteleuton,  and  is  most  frequently  found  in  combination  with 
other  figures,  such  as  anaphora,  chiasmus,  conversio,  antithesis, 
paronomasia.  It  is  one  of  the  most  common  figures  in  the  Letters, 
but  not  as  common  as  homoioteleuton.  It  occurs  584  times. 

Examples : 

non  solum  credendi  firmissimo  robore  verum  etiam  intellegendi 
certissima  veritate  (120,  6). 
haec  si  ratio  quaeritur  non  erit  mirabile, 

si  exemplum  poscitur  non  erit  singulare  (137,  8). 
hoc  nec  dici  brevius,  nec  audiri  laetius,  nec  intellegi  grandius, 
nec  agi  fructuosius  (41,  1)  (with  polysyndeton), 
ut  aut  ceteros  deterreamus  eorum  imitari  perversitatem, 
aut  ceteros  optemus  eorum  imitari  correctionem  (91,  10). 
aqua  igitur  exhibens  forinsecus  sacramentum  gratiae, 
et  spiritus  operans  intrinsecus  beneficium  gratiae  (98,  2) 

(with  conversio). 

quae  non  terrena  infirmitate  deficiens  corruptibili  voluptate  refi- 
citur,  sed  caelesti  firmitate  persistens  aeterna  incorrupti- 
bilitate  vegetatur  (130,  7)  (with  antithesis). 


\ 


249 


si  genera  carnis  .  .  .  differunt  inter  se  pro  diversitatibus  ani- 
mantium  et  si  corpora  .  .  .  differunt  pro  diversitatibus  lo- 
corum,  et  si  in  locis  sublimibus  .  .  .  differunt  etiam  ipsa 
claritatibus  luminum,  non  mirum  est  quod  in  resurrectione 
mortuorum  distabit  meritorum  (205,  7). 
vivunt  ut  latrones,  moriuntur  ut  Circumcelliones,  honor  an  tur  ut 
martyres  (88,  8)  (with  asyndeton), 
latente  maiestate  divinitatis  et  carnis  infirmitate  apparente 
(155,  4)  (with  chiasmus  and  antithesis). 

3)  Homoioteleuton  or  Similiter  desinens 14  carrying  the  paral¬ 
lelism  of  homoioptoton  one  step  further,  results  in  clauses  or 
phrases  ending  in  similar  sounds,  or,  when  the  similarity  is  per¬ 
fect,  in  rhyme.  This  figure,  used  very  sparingly  or  avoided  as  a 
defect  by  the  writers  of  the  classical  period,  was  one  of  the  best¬ 
loved  and  most-practised  tricks  of  style  of  the  New  Sophists.  Apu- 
leius15  was  the  first  Latin  writer  to  use  it  extensively.  In  the 
Letters  of  Augustine  it  is  so  frequent  that  it  forms  the  very  warp 
and  woof  of  his  sentence  structure,  and,  added  to  antithesis,  may 
be  pointed  out  as  the  most  striking  characteristic  of  his  style.  Its 
effective  manipulation  calls  for  rather  short,  balanced  clauses,  word 
weighed  against  word,  and  construction  against  construction,  the 
result  being  a  cadence  far  removed  from  the  intricate  and  resound¬ 
ing  period  of  the  Ciceronian  type.  The  simplest  form  of  it  con¬ 
sists  in  a  single  rhyme  in  two  successive  clauses,  but  not  content 
with  this,  Augustine  often  uses  double  or  triple  rhymes,  or  mul¬ 
tiplies  the  rhyming  clauses,  or  arranges  them  in  pairs  alternately, 
with  an  effect  not  unlike  that  of  a  stanza  of  English  verse. 

Examples : 

i)  Of  Two  Members: 

incommutabiliter  immortalem  secundum  aequalem  patri  divini- 
tatem, 

eundemque  mutabilem  atque  mortalem  secundum  cognatam  nobis 
infirmitatem  (137,  12). 

non  ex  virtute  divinitatis, 
sed  ex  infirmitate  humanitatis, 
non  ex  suae  naturae  permansione, 
sed  ex  nostrae  susceptione  (238,  17). 

14  Quint.  9,  3,  78. 

15Volkmann,  2,  484. 


250 


ut  non  solum  verba  eorum  gestis  tenerentur, 

sed  etiam  manus  subscribentium  legerentur  (141,  11). 

ii)  Of  Three  Members. 

quid  enim  debet  esse  iucundius 

vel  infir  mis  gratia  qua  sanantur, 
vel  pigris  gratia  qua  excitantur, 
vel  volentibus  gratia  qua  iuvantur  (186,  39). 

aut  remissionem  peccatorum  desiderabat, 
qui  potius  continentiam  ne  peccaret  optabat, 
vel  quid  faciendum  esset  scire  cupiebat  (188,  12). 

iii)  Of  Four  or  More  Members. 

familiam  dominicam  diligenter  sobrieque  tractantes, 
adventum  domini  sui  sitienter  desiderantes, 
vigilanter  expectantes, 
fideliter  amantes  (199,  52). 

dicatur  haec  et  prudentia  quia  prospectissime  adhaerebit  bono 
quod  non  amittatur, 

et  fortitudo  quia  firmissime  adhaerebit  bono  unde  non  avellatur, 
et  temperantia  quia  castissime  adhaerebit  bono  ubi  non  corrum- 
patur, 

et  iustitia  quia  rectissime  adhaerebit  bono  cui  merito  subiciatur 
(155,  12). 

pessimorum  servorum  .  .  .  tabulae  frangebantur, 
extorta  debitoribus  chirographa  reddebantur, 
quicumque  .  .  .  illorum  verborum  contempserant  .  .  .  quod  iu- 
bebant  facere  cogebantur, 

innocentium  qui  eos  olfenderant  domus  aut  deponebantur 
ad  solum  aut  ignibus  cremebantur  (185,  15). 

redde  quod  accepisti, 

quando  contra  veritatem  stetisti, 

iniquitati  adfuisti, 

iudicem  fefellisti, 

iustam  causam  oppressisti, 

de  falsitate  vicisti  (153,  25). 

quo  vestri  causam  miserunt, 

apud  quern  iudices  episcopos  reprehen derunt, 

ad  quern  a  iudicibus  episcopis  appellaverunt, 

quam  taediosissime  de  Felice  Aptungitano  interpellaverunt. 


251 


a  quo  totiens  convicti  et  confusi  redierunt, 

et  a  pernicie  furoris  et  animositatis  non  recesserunt, 

eamque  vobis  posteris  suis  hereditariam  reliquerunt  (155,  10). 

A  series  of  twelve  members  is  found  in  Ep.  76,  2,  with  the  follow¬ 
ing  verbs :  tradiderunt,  dimiserunt,  communicaverunt,  convenerunt, 
damnaverunt,  ordinaverunt,  erexerunt,  miserunt,  obtemperaverunt, 
arguerunt,  appellaverunt,  permanserunt. 

iv)  Double  Rhyme.  There  are  several  cases  in  which  not  only  the 
final  syllables  or  the  final  words  rhyme  together,  but  the  last  two  or 
three  words. 

Examples : 

ut  non  .  .  .  assentantis  adulatoris, 
certe  .  .  .  errantis  laudatoris  (188,  6). 

sed  sicut  meliores  sunt  quos  dirigit  amor, 
ita  plures  sunt  quos  corrigit  timor  (185,  21). 

ubi  iam  non  sit  moleste  toleranda  calamitas, 

nec  laboriose  frenanda  cupiditas  (137,  20). 

si  earn  nec  ornamentorum  vanorum  vinculis  alligemus, 

nec  curarum  noxiarum  sarcinis  oneremus  (127,  5). 

eius  tamen  ecclesiam  non  divinarum  litterarum  auctoritate 
cognoscunt, 

sed  humanarum  calumniarum  vanitate  confingunt  (185,  2). 
v)  Alternate  Rhymes  or  Stanza-forms. 


Form  a,  b,  b,  c,  c,  a. 

quod  omnes  docti  indoctique  desiderant, 

(a) 

et  multi  errando, 

(b) 

ac  superbiendo, 

(b) 

unde  petatur, 

(c) 

et  ubi  accipiatur, 

(c) 

ignorant. 

(a)  (155,9). 

Form  a,  b,  b,  b,  a,  a,  a,  a,  c,  c,  c. 

quae  illi  ...  in  religione  sinceritas, 

(a) 

in  coniugio  pudicitia, 

(b) 

in  iudicio  continentia, 

(b) 

erga  inimicos  patientia, 

(b) 

erga  amicos  affabilitas, 

(a) 

erga  s(anctos  humilitas, 

(a) 

252 


erga  omnes  caritas, 

(a) 

in  beneficiis  praestandis  facilitas, 

(a) 

in  petendis  pudor, 

(c) 

in  recte  factis  amor, 

(c) 

in  peccatis  dolor ! 

(c)  (151,8). 

Form  a,  a,  b,  b,  c,  c. 

tanto  in  peccato  committendo  maior, 

(a) 

quanto  in  diligendo  deo  et  proximo  minor, 

(a) 

et  rursus  tanto  minor  in  peccati  perpetratione, 

(b) 

quanto  maior  in  dei  et  proximi  dilectione, 

(b) 

et  tunc  perfectissimus  in  caritate, 

(c) 

quando  nihil  restat  ex  infirmitate. 

(c)  (147, 17). 

Form  a,  a,  b,  b,  b,  c,  d,  c,  d. 

quantum  decus  honestatis, 

(a) 

qui  splendor  gratiae,  quae  cura  pietatis, 

(a) 

quae  in  subveniendo  misericordia, 

(b) 

in  ignoscendo  benivolentia, 

(b) 

in  orando  fiducia, 

(b) 

quod  salubriter  sciebat, 

(e) 

qua  modestia  loquebatur, 

(d) 

quod  inutiliter  nesciebat, 

(c) 

qua  diligentia  scrutabatur ! 

(d)  (151,8). 

This  last  selection,  part  of  the  panegyric  of  Marcellinus,  is  almost 
lyrical  in  form,  and  shows  Angnstine  at  a  high  pitch  of  emotion. 
For  an  effect  of  this  sort,  the  short  rhyming  cadences  are  pecu¬ 
liarly  well-fitted,  while  the  endless  variety  which  may  he  obtained 
by  changing  the  arrangement  of  rhymes,  removes  all  possibility  of 
monotony  or  triteness. 

TABLE  OF  HOMOIOTELEUTON 


2  members  3 

Rhymes  consisting  of: 

4  5  6  7  8 

12  Double  Alternate 

No.  of 

cases  807  96 

43 

13 

6  2  1 

1  116  39 

Total 

1124, 

pages  2005. 

The  statistics  of  this  table  and  the  examples  cited  above  show  • 
clearly  the  effect  of  this  figure  on  the  style  of  Augustine’s  Letters. 

It  is  hardly  an  exaggeration  to  say  that  if  it  were  removed,  the 


253 


distinctive  color  and  rhythm  of  the  Letters  would  be  destroyed. 
It  is  so  inextricably  woven  into  the  sentence  structure  that  the 
reader  feels  cheated  when  a  period  which  started  out  in  the  cus¬ 
tomary  way,  suddenly  changes  its  form  and  direction. 

4)  Parison ,  Isocolon  and  Similar  Figures. 

The  parallelism  of  structure  noted  in  homoioptoton  and  homoio- 
teleuton  may  be  carried  so  far  that  successive  clauses  or  phrases, 
besides  corresponding  in  sound  and  grammatical  construction,  may 
also  agree  in  length,  that  is  in  the  number  of  syllables.  Accord¬ 
ing  as  this  correspondence  is  more  or  less  complete,  the  figure  is 
called  isocolon,  parison  or  paramoion.  Isooolon  or  compar,16  occurs 
when  successive  clauses  have  about  the  same  number  of  syllables. 
This  may  of  course  happen  accidentally  in  which  case  it  will  not 
be  a  figure,  but  when  it  is  combined  with  antithesis  or  homoio- 
teleuton,  chiasmus  or  homoioptoton,  the  similarity  is  evidently 
intentional.  In  the  instances  collected  from  Augustine’s  Letters, 
only  those  showing  such  intention  have  been  considered.  One 
hundred  and  forty-six  instances  of  exact  isocolon  were  found,  of 
which  139  were  paramoion,  that  is  isocola  in  which  there  is  com¬ 
plete  correspondence  of  inflection,  noun  for  noun  and  verb  for  verb. 

Examples.  Paramoion  with  Homoioteleuton. 
nulla  communione  peccatorum  maculati, 
nullo  contactu  inmunditiae  coinquinati  (108,  13). 

etsi  non  ad  auferendam  cunctationem, 
certe  ad  cavendam  temeritatem  (190,  2). 

hoc  versetur  in  corde, 

quod  profertur  in  voce  (211,  7). 

si  ratio  quaeritur  non  erit  mirabile, 
si  exemplum  poscitur  non  erit  singulare  (137,  8). 

With  Chiasmus. 

impertiendo  dominicam  gratiam 

non  servilem  iniuriam  retinendo  (205,  12). 

latente  maiestate  divinitatis  et  carnis  infirmitate  apparente 
(155,  4). 

With  Polysyndeton. 

neque  fiagrantius  percontantem, 

i 

16  Cornif.  4,  20,  27. 


) 


254 


neqne  tranquillius  audientem  (19,  1). 

With  Antithesis. 

non  fignrate  aliud  praetendunt  et  mystice  aliud  significant. 

With  Antithesis  and  Homoioteleuton. 

non  littera  qua  iubetur, 

sed  spiritn  quo  donatur  (196,  6). 

Adam  ex  quo  subsistit  generatio  carnalis, 
et  Christus  ex  quo  regeneratio  spiritalis  (157,  12). 

A  parallelism  not  quite  complete  in  number  of  syllables  but 
otherwise  corresponding  in  structure  is  somewhat  more  frequent. 
Two  hundred  and  thirty-seven  examples  in  all  were  found,  in 
which  the  difference  in  length  of  one  clause  over  another  is  never 
more  than  two  syllables.  This  form  of  the  figure  is  known  as 
parison.  All  the  examples  taken  showed  homoioptoton,  homoio¬ 
teleuton  or  chiasmus.  Many  others  might  have  been  counted  as  pos¬ 
sessing  the  same  number  of  word-accents,  but  were  rejected  because 
the  disparity  in  number  of  syllables  was  more  than  two. 

Examples : 

With  Homoioteleuton. 

non  solum  credendo  firmissimo  robore, 

verum  etiam  intellegendi  certissima  veritate  (120,  6). 

aut  inopiae  est  tacendo  vitare, 

aut  arrogantiae  contemnendo  praeterire  (186,  13). 

nec  ad  hominem  disputatorem  ut  quod  non  legit,  legat, 
sed  ad  deum  salvatorem  ut  quod  non  valet,  valeat  (147,  29). 

non  quo  poena  formidatur,  sed  quo  gratia  conservatur  (140,  60). 

non  te  ergo  exasperat  vindicandi  potestas, 

cui  lenitatem  non  excussit  examinandi  necessitas  (133,  3). 

With  Chiasmus. 

quanto  enim  sunt  caritati  meliora, 

tanto  sunt  infirmitati  praesentia  (145,  2). 

aut  enim  tacenda  erat  veritas, 

aut  eorum  immanitas  perferenda  (185,  18). 

5)  Comparison  differs  from  metaphor  only  in  the  greater  for¬ 
mality  caused  by  the  use  of  an  introductory  word,  which  seems  to 


255 


announce  the  figure  and  call  attention  to  it.  On  this  account  it 
is  less  subtle  and  less  vivid  than  the  metaphor,  and  was  never  as 
much  favored  by  Latin  writers  as  the  metaphor.  Augustine  uses 
it  comparatively  seldom  (167  times)  in  the  Letters,  with  a  range 
of  imagery  corresponding  in  some  respects  to  the  trope,  which  it 
resembles.  For  introductory  particles  he  has  tamquam  most  often, 
with  velut,  sicut,  and  quasi  as  second  choice;  quern  ad  modum 
and  simillimum  once  each. 

Examples : 

caritas  enim  quae  tamquam  nutrix  fovet  filios  suos  (139,  3). 

quia  sicut  merito  peccati  tamquam  stipendium  redditur  mors, 
ita  merito  institiae  tamquam  stipendium  vita  aeterna 
(194,  20). 

sicut  enim  ad  loca  munitiora  festinatius  migrant  qni  ruinam 
domus  vident  contritis  parietibus  imminere,  sic  corda  Chris¬ 
tiana  quanto  magis  sentinnt  mundi  huius  ruinam  .  .  . 
tanto  magis  debent  bona  ...  in  thesaurum  caelestem  .  .  * 
transferre  (122,  2;  cf.  Matth.  6,  20). 

temporum  spatia  quae  tamquam  syllabae  ac  verba  ad  particulas 
huius  saeculi  pertinent;  in  hoc  labentium  rerum  tamquam 
mirabili  cantico  vel  brevius  vel  productius  quam  modnlatio 
praecognita  et  praefinita  deposcit  praeterire  permittit 
(156,  13). 

mihi  videor  inspexisse  tamquam  in  speculo 17  sermocinationis 
meae  (233). 

tamquam  in  scopulos  miserae  servitutis  inlisi  a  libero  arbitrio 
naufragemus  (55,  13). 

The  following  uses  an  image  not  found  in  the  metaphors  of  the 
Letters,  i.  e.  the  theatre: 

qui  vos  tamquam  in  theatro  vitae  huius  cum  magno  sui  periculo 
spectant  (73,  8). 

This  one  gives  ns  an  extremely  interesting  sidelight  on  Augustine’s 
idea  of  geography: 

sicut  in  universo  orbe  terrarum  quae  tamquam  omnium  quodam 
modo  maxima  est  insula  quia  et  ipsam  cingit  oceanus 
(199,  47). 

17  This  may  be  an  echo  of  Terence,  Adelphoe  (3,  3,  61;  3,  3,  74),  “  in- 
spicere  tamquam  in  speculum  in  vitas  omnium  iubeo.” 


256 


IMAGES  USED  IN  COMPARISON 


agriculture 

11 

fornication 

2 

architecture 

10 

friendship 

2 

animals 

6 

journey 

3 

body 

11 

leaven 

1 

companion 

1 

medicine 

14 

crafts,  weaving,  pottery 

4 

military 

10 

death 

1 

money,  trade 

5 

fire,  light 

28 

mirror 

3 

family 

2 

space 

1 

mind  ( a  beggar ) 

1 

sleep 

3 

music 

3 

slavery 

2 

natural  phenomena 

13 

theatre 

1 

nail 

1 

theft 

1 

oracle 

1 

well 

1 

prison 

7 

weight 

1 

sea 

4 

writing 

1 

senses 

2 

Biblical 

11 

sheep-fold 

4 

from  Vergil 18 

1 

school 

1 

fish 

1 

Total 

167 

flood  (Ark) 

4 

Scriptural  Comparisons  used  in  the  Letters. 

i.  Agriculture. 

The  useless  branch  (53,  1;  118,  4;  93,  40;  147,  10;  232, 
3 ;  cf.  Joan.  15,  4) . 

The  sower  (149,  3;  cf.  Matth.  13,  3;  Marc.  4,  3,  20;  Luc. 
85,  11). 

The  planter  (147,  52;  194,  10;  cf.  1  Cor.  3,  8). 

The  wine-press  (111,  2;  cf.  Psal.  63,  3;  Thren.  1,  15). 
The  olive-branch  (155,  10;  cf.  Psal.  127,  3;  143,  12). 

ii.  Animals. 

Horse  and  mule  (185,  7;  cf.  Psal.  31,  9). 

Dove  and  serpent  (264,  2;  cf.  Matth.  10,  16). 

iii.  Architecture.  House  on  a  rock  (194,  3;  cf.  Matth.  7,  24; 

Marc.  6,  48).  ' 

iv.  Captivity  (140,  55;  cf.  Jerem.  50,  9). 

v.  The  chase  (164,  3;  cf.  Psal.  24,  15). 

vi.  David  and  Absalom  (2  Reg.  17,  18)  ;  (204,  2). 

vii.  Pish,  good  and  bad  (157,  39;  cf.  Matth.  13,  47). 


18  Verg.  A.  368,  484,  references  to  Entellus  and  Dares. 


257 


viii.  Flood  and  Ark  of  Noe  (164.,  16;  118,  20;  187,  38;  cf.  Gen. 

8,  6,  12). 

ix.  Fornication  (spiritual)  (259,  5;  cf.  Lnc.  16,  19). 

x.  Gideon  and  the  fleece  (177,  14;  cf.  Judic.  6,  37-40). 

xi.  Gold  in  the  furnace  (189,  5;  cf.  Prov.  27,  21;  Cap.  3,  6). 

xii.  Lazarus  raised  from  death  (157,  15;  cf.  Joan.  11,  39). 

“  and  Dives  (78,  6;  cf.  Lnc.  16,  20). 

xiii.  Leaven  (108,  8;  cf.  Matth.  13,  33). 

xiv.  Lighted  lamps  (140,  75;  cf.  Matth.  25,  1-8). 

xv.  Light  of  the  world  (238,  24;  cf.  Joan.  8,  12). 

xvi.  Manna  (54,  4;  cf.  Dent.  8,  3;  Psal.  77,  24;  Joan.  6,  31). 

xvii.  Oil  of  flattery  (140,  74;  cf.  Psal.  140). 
xviii.  Pearl  of  price  (29,  2;  cf.  Matth.  20,  7). 

xix.  Pilgrims  (life)  (199,  1;  cf.  1  Petr.  2,  11). 

xx.  Sheep-fold  (35,  4;  105;  cf.  Matth.  15,  24). 

xxi.  Slavery  (scourge)  (185,  22;  cf.  Psal.  88,  93). 

xxii.  Thief  in  the  night  (death)  (199,  9;  cf.  1  Thess.  5,  2). 
xxiii.  Tribute  to  Caesar  (127,  6;  cf.  Matth.  22,  21 ;  Marc.  12,  17; 

Luc.  20,  25). 

xxiv.  Wayfarers  compelled  to  come  in  (173,  10;  cf.  Lnc.  14,  21). 

xxv.  Wages  of  sin  (194,  20;  cf.  Rom.  6,  23). 

Figures  produced  by  Contrast. 

Of  these  the  most  important  and  most  frequent  is  antithesis, 
antitheton,  contrapositum  or  contentio.  Ancient  rhetoricians 
raised  the  question  whether  antithesis  consisted  in  an  opposition  of 
terms  or  of  thoughts  or  of  both.  It  would  seem  however  that  to 
present  a  true  rhetorical  figure,  the  opposition  should  he  com¬ 
plete  ; 19  antithetical  thoughts  expressed  in  antithetical  words.  The 
antithesis  may  be  more  or  less  complete,  according  as  it  is  expressed 
by  one  set  of  terms  only,  as  e.  g.  two  subjects  or  two  predicates  or 
two  objects;  or  by  two  sets,  as  subject  and  predicate  or  noun  and 
modifier,  or  by  more  than  two  sets  of  terms,  in  which  case  it  may 
become  an  intricate  parallelism  of  constructions  as  well  as  of  terms ; 
or  finally  the  first  set  of  contrasts  may  be  amplified  or  repeated  by 
succeeding  series  under  different  terms.  All  these  forms  are  found 
in  the  Letters;  moreover  antithesis  is  frequently  combined  with 
homoioteleuton,  homoioptoton  or  chiasmus.  Augustine  has  no  more 
emphatic  way  of  presenting  his  ideas  than  that  of  contrast,  a  form 

19  Volkmann,  2,  4S7. 

17w 


258 


of  expression  especially  adapted  to  Christian  theology  with  its  posi¬ 
tive  tenets  and  frequently  paradoxical  truths. 

Examples : 

a)  Antithesis  of  one  term: 

superbos  huius  mundi  christianis  humilibus  adversaturos  osten- 
dens  consequenter  dicit  (140,  42). 
comitante  non  ducente,  pedisequa  non  praevia  voluntate 
(186, 10). 

imitentur  earn  multae  famulae  dominam,  ignobiles  nobilem,  fra- 
giliter  excelsae,  excelsius  humilem  (150). 
talis  actio  .  .  .  nec  turbulenta  nec  marcida  est  nec  audax  nec 
fugax  nec  praeceps  nec  iacens  (48,  3). 

b)  Antithesis  of  two  terms. 

non  littera  qua  iubetur,  sed  spiritu  quo  donatur,  non  ergo  men¬ 
tis  operantis  hominis  sed  largientis  gratia  salvatoris  (196, 
6)  (with  homoioteleuton) . 

talem  congregationem  non  generatio  carnalis  sed  regeneratio 
spiritalis  facit  (187,  37). 

utilius  terrena  opulentia  tenetur  humiliter  quam  superbe  relin- 
quitur  (31,  6)  (with  chiasmus), 
sceleratis  moribus  caelestia  deserentem,  magicis  artibus  inferna 
quaerentem  (42,  23)  ;  (with  homoioptoton,  homoioteleuton 
and  isocolon). 

c)  Antithesis  of  three  or  more  terms.  x 

alia  quippe  quaecumque  iniquitas  in  malis  operibus  exercetur 
ut  fiant,  superbia  vero  etiam  in  bonis  operibus  insidiatur  ut 
pereant  (211,  6)  (with  homoioptoton  and  homoioteleuton). 

sed  nec  in  terris  amittit  nisi  malos, 
nec  in  caelum  admittit  nisi  bonos  (43,  27) 

(with  homoioptoton,  homoioteleuton,  paronomasia,  parison). 

latente  maiestate  divinitatis  et  carnis  infirmitate  apparente 
(155,  4)  (with  homoioptoton  and  chiasmus). 

illo  enim  timetur  ne  incidatur  in  tormentum  supplicii, 
isto  autem  ne  amittatur  gratia  beneficii  (140,  51). 

quae  non  terrena  infirmitate  deficiens  corruptibili  voluptate 
reficitur, 

sed  caelesti  firmitate  persistens  aeterna  incorruptibilitate  vege- 
tatur  (130,  7)  (4  terms). 


259 


d)  Antithesis  repeated  in  successive  clauses. 

cum  tectorum  splendor  adtenditur 

et  labes  non  adtenditur  animorum, 

cum  theatrorum  moles  extruuntur 

et  effodiuntur  fundamenta  virtutum,  (chiasmus). 

cum  gloriosa  est  effusionis  insania, 

et  opera  misericordiae  deridentur  (138,  14). 

* 

sed  plane  semper  et  mali  persecuti  sunt  bonos  et  boni  persecuti 
sunt  malos, 

illi  nocendo  per  iniustitiam, 
illi  consulendo  per  disciplinam, 
illi  immaniter, 
illi  temperanter, 
illi  servientes  cupiditati, 
illi  caritati  (98,  9). 

non  fit  per  carnem  sed  per  fidem, 

nec  per  legem  sed  per  gratiam, 

nec  per  litteram  sed  per  spiritum, 

nec  carnis  circumcisione  sed  cordis, 

nec  in  manifesto  sed  in  abscondito, 

nec  laude  ex  hominibus  sed  ex  deo, 

sicut  non  carnalis  sed  spiritalis  Abrahae  filius, 

ita  non  carnalis  sed  spiritalis  Judaeus, 

non  carnalis  sed  spiritalis  Israelite  (196,  11). 

Augustine  handles  this  figure  exceptionally  well,  finding  it  ap¬ 
propriate  both  for  the  truths  he  wished  to  express  and  the  audience 
he  wished  to  reach.  The  short  antithetic  phrases,  following  im¬ 
petuously  one  upon  the  other  were  likely  both  to  impress  the  minds 
of  his  hearers  or  readers,  and,  what  was  quite  as  important,  to 
remain  in  their  memories. 

Besides  the  ordinary  form  of  antithesis  in  which  the  contrasting 
terms  are  balanced  either  in  parallel  or  chiastic  arrangement,  there 
are  two  special  forms  caused  by  the  juxtaposition  or  the  inversion 
of  apparently  contradictory  terms.  The  first  of  these  is  oxymoron , 
a  figure  very  rare  among  the  classical  writers,  but  a  distinctive 
characteristic  of  the  'Sophistic  school.  Closely  allied  to  it  is  para¬ 
dox,  so  closely  in  fact  that  the  difference  between  them  is  not 
clearly  established  by  ancient  rhetoricians.  In  each  case  there  is 
an  expression  of  thought  in  terms  apparently  contradictory,  but 


260 


on  closer  examination,  the  statement  proves  to  be  true  because  of 
the  difference  in  extension  of  the  two  terms.  In  oxymoron  the 
contradiction  is  more  immediately  perceptible  because  the  terms 
are  closely  connected  grammatically,  as  e.  g.  a  noun  and  its  modi¬ 
fier,  or  a  verb  and  its  subject  or  object.  Paradox,  beloved  of  the 
Stoics,  is  expressed  less  concisely,  with  the  verbal  contrast  less  in 
evidence.  Both  are  found  in  the  Letters,  as  might  be  expected  of 
Augustine’s  tendencies  toward  antithesis.  The  numbers  are  high 
for  the  naturally  limited  scope  of  such  a  figure.  The  subjects  em¬ 
brace  such  antagonisms  as  truth  and  error,  knowledge  and  ignor¬ 
ance,  freedom  and  slavery,  pride  and  humility,  time  and  eternity. 

Examples:  Oxymoron. 

nihil  est  infelicius  felicitate  peccantium  (138,  14). 

ad  dei  liberam  servitutem  .  .  .  conversum  (126,  7). 

imperitissima  scientia  (118,  23). 

est  ergo  in  nobis,  ut  ita  dicam,  docta  ignorantia  (130,  28). 

benigna  quadam  asperitate  (138,  14). 

senili  quadam  iuyentute  vicisti  (170,  10). 

ad  audiendum  silentium  narrationis  eius,  et  videndam  invisi- 
bilem  formam  eius  (147,  53). 

sicut  enim  est  aliquando  misericordia  puniens,  ita  et  crudelitas 
parcens  (153,  17). 

me  ipse  consolatur  dolor  (27,  1). 

Cf.  also  29,  6;  31,  4;  55,  17;  102,  32;  110,  3;  118,  16;  124,  1; 
134,  4 ;  137,  9 ;  147,  37 ;  155,  11 ;  159,  5 ;  169,  6 ;  185,  7,  45 ; 
194,  32;  243,  5;  248,  1. 

Paradox. 

nemo  legem  sicut  iste  intellegit  nisi  qui  non  intellegit  (36,  12). 

ut  vivamus  evangelicam  vitam  moriendo  evangelicam  mortem 
(95,  2). 

et  haec  est  una  sarcina  qua  eius  baiulus  non  premitur  sed  levatur 
(127,  5). 

redditur  (i.  e.  caritas)  enim  cum  impenditur,  debetur  autem 
etiamsi  reddita  fuerit,  quia  nullum  est  tempus  quando  im- 
pendenda  non  sit,  nec  cum  redditur  amittitur,  sed  potius 
reddendo  multiplicatur,  habendo  enim  redditur  non  carendo 
et  cum  reddi  non  possit  nisi  habeatur  nec  haberi  potest  nisi 
reddatur,  etiam  cum  redditur  ab  homine  crescit  in  homine 
et  tanto  maior  adquiritur  quanto  plurius  redditur  (192,  1). 


261 


Two  somewhat  similar  passages  similarly  extol  the  value  of  char¬ 
ity,  but  paradox  (and  the  reader’s  patience)  could  surely  be  pushed 
no  further  than  in  the  above  complicated  piece  of  ingenious  truth¬ 
telling  under  the  guise  of  falsehood.  (Cf.  also  22,  12 ;  51,  5 ;  54,  4; 
55,  17 ;  56,  2 ;  82,  21 ;  95,  2 ;  98,  3 ;  110,  1,  3 ;  118,  2 ;  124,  1 ;  120, 
8;  127,  2,  6;  130,  2;  137,  8;  140,  59;  147,  53;  150;  190,  2;  231,  1; 
232,  5;  242,  5.)‘ 

A  second  highly  specialized  form  of  antithesis,  variously  known 
as  commutatio ,  antimetabole ,  metathesis ,  anastrophe  or  synchrisis , 
consists  in  so  repeating  two  terms  in  two  successive  clauses  that 
their  respective  functions  are  reversed  and  a  contrast  thereby  re¬ 
sults.  This  figure,  requiring  an  agile  mind  and  a  ready  flow  of 
words,  was  likely  to  appeal  to  Augustine  who  possessed  both  these 
qualifications  in  an  eminent  degree.  The  Letters  show  that  he 
resorted  to  it  even  more  often  than  to  oxymoron  or  paradox,  and 
while  some  of  the  examples  are  undoubtedly  clever  and  lend  grace 
to  the  style,  others  are  too  evidently  nothing  but  an  exercise  in 
verbal  preciosity  and  merely  cheapen  a  passage  which  might  other¬ 
wise  have  dignity  and  weight. 

Examples : 

est  plane  ille  summus  deus  vera  iustitia, 
vel  ille  verus  deus  summa  iustitia  (120,  19). 

non  eligant  vitam  finire  ne  doleant,  sed  dolere  ne  finiant  (127,  2). 
humiliter  fideli  et  fideliter  humili  (36,  7). 
venerabiliter  desiderabili  et  desiderabiliter  venerabili  (149). 
nemo  scienter  pius  est  vel  pie  sciens  (194,  18). 
vivatne  homo  bene  ut  sacris  purgetur  an  sacris  purgetur  ut  bene 
vivat?  (235,  2). 

proinde  sicut  dilectionem  iussi  sunt  terrentibus  debere  qui 
timent, 

ita  dilectionem  iussi  sunt  timentibus  debere  qui  terrent  (153, 19). 

A  double  example,  combined  with  homoioteleuton : 

hie  nec  mansuetudo  integritatem  corrupit, 
nee  integritas  mansuetudini  repugnavit, 
ibi  autem  et  furore  timor  tegebatur, 

et  timore  furor  incitabatur  (43,  16). 

With  paradox: 

quod  non  dicendo  dicere  conatus  sum  et  dicendo  non  dicere 
(232,  5). 


262 


ego  proinde  fateor  me  ex  eorum  numero  esse  conari  qui  profi- 
ciendo  scribunt  et  scribendo  proficiunt  ( 143,  2 ) . 

(ecclesiae  mansuetudo)  quae  membra  Christi  dispersa  colligit, 
non  collecta  dispergit  (93,  31). 

cuius  sine  fine  quietum  opus  erit  laudare  quod  amat  et  amare 
quod  laudat  (140,  63). 

Cf.  also  47,  2;  73,  10;  88,  8;  93,  8,  9;  99,  3;  102,  15;  118,  14; 
138,  6;  140,  4;  143,  2,  3;  147,  25;  149,  sal.;  151,  1;  153, 
19;  157,  10;  166,  1;  167,  9,  20;  170,  3,  5,  6;  185,  10;  186, 
10,  32;  186,  4;  187,  10;  189,  6;  192,  1;  196,  11;  199,  5; 
205,  10;  211,  1;  217,  3;  231,  2;  238,  2,  26;  239,  1. 

Hyperbaton ,  variously  catalogued  as  trope  and  figure,  is  certainly 
closer  in  structure  to  figures  of  speech  than  to  tropes.20  It  con¬ 
sists  in  separating,  for  the  sake  of  a  more  graceful  arrangement, 
words  which  would  grammatically  belong  together.  In  the  hands 
of  the  rhetoricians,  it  had  become  a  mannerism  and  an  affectation. 
Augustine  uses  it  so  continually  in  the  Letters  that  it  is  actually 
surprising  to  find  a  sentence  which  is  free  from  it.  Instead  of 
being  exceptional  it  had  come  to  be  his  normal  word-order.  In 
2005  pages,  there  are  3475  instances  of  it,  some  of  them  insignifi¬ 
cant,  it  is  true,  but  evidently  intentional.  The  chief  forms  it  takes 
are  the  following:  separation  of  noun  and  modifier,  of  noun  and 
participle,  of  preposition  and  object,  of  an  antecedent  and  its 
modifier  by  means  of  a  relative  clause,  of  two  parts  of  a  subject  by 
means  of  the  predicate.  At  times  Augustine  makes  hyperbaton 
a  means  of  securing  his  ever-recurring  homoioteleuton  and  parison, 
but  there  are  other  times  in  great  abundance  when  he  has  very 
little  excuse,  either  of  rhythm  or  emphasis,  for  the  violence  he  does 
to  his  sentences. 

Examples : 

istam  quae  inter  nos  agitur  de  dei  gratia  quaestionem  (217,  17). 

quod  non  ista  dominica  contineat  et  concludat  oratio  (130,22). 

porro  diabolus  et  angeli  eius  tenebrae  sunt  infidelibus  hominibus 
exteriores  (140,  57). 

servorum  dei  munere  sanctitatis  praeminentium,  monachorum  ad 
perfectionem  mandatorum  Christi  rerum  etiam  suarum  dis- 
tributione  currentium  (126,  11). 

This  is  a  particularly  violent  example : 

quonam  se  isti  excusabant  modo?  (194,  23). 


20  Quint.  8,  6,  66. 


263 


The  following  has  a  hyperbaton  within  a  hyperbaton,  which  adds 
much  to  the  obscurity  of  the  passage : 

nec  Persium  tuum  respicis  insultantem  tibi  contorto  versiculo 
sed  plane  puerile  caput  si  sensus  adsit  idoneo  colapho  con- 
tun  dentem  (118,  3). 

In  the  following  hyperbaton  is  used  for  the  sake  of  homoiote- 
leuton : 

post  eorum  'sine  dilatione  damnationem, 

post  terminatam,  quae  ceteris  data  fuerat  dilationem, 

post  divulgatam  forensi  etiam  strepitu  apud  tot  consules  accu- 
sationem  (108,  5). 

Chiasmus ,  the  last  of  the  figures  produced  by  contrast  is  a  fig¬ 
ure  of  arrangement,  in  which  the  order  of  words  observed  in  the 
first  clause  is  reversed  in  the  second.  It  is  frequently  combined 
with  isocolon,  parison  and  antithesis.  Examples  of  it  have  already 
been  noted  in  connection  with  other  figures,  but  a  few  more  will 
show  Augustine’s  way  of  treating  it.  It  gives  a  distinction  and 
elevation  of  style  as  well  as  an  excellent  means  of  varying  word- 
order.  It  occurs  96  times. 

Examples : 

non  per  sacramenta  Christ!  sed  per  daemonum  inquinamenta 
(125,  3). 

venit  autem  cum  manifestatur  et  cum  occultatur  abscedit 
(137,7). 

impertiendo  dominicam  gratiam  non  servilem  iniuriam  retinendo 
(205, 12). 

de  praeterito  doleat,  caveat  de  futuro  (211,  16). 

suasione  praecedente  subsequente  consensione  (217,  4). 

Cf .  also  1,  3  ;  10,  2 ;  23,  3  ;  34,  2 ;  44,  8  ;  69,  1 ;  93,  50 ;  104,  8 ; 
108,  9,  14,  17;  112,  2;  118,  8,  24;  120,  10;  125,  2;  126,  12; 
130,  3,  4,  15,  17;  137,  16,  17;  138,  11;  140,  4,  6;  147,  29,. 
etc. 

TABLE  OF  ANTITHESIS 


Antithesis 

1  term 

2  terms 

3  terms 

continued 

total 

146 

306 

129 

35 

616 

oxymoron 

29 

paradox 

32 

metathesis 

64 

chiasmus 

89 

264 


Augustine’s  treatment  of  word-figures  in  the  Letters  betrays  very 
obviously  the  effect  of  the  sophistic  influence  on  his  style.  What¬ 
ever  makes  for  symmetry  of  phrase  or  emphasis  of  idea,  he  adopts 
with  enthusiasm  and  uses,  not  infrequently,  to  excess;  figures, 
which  appear  at  rare  intervals  in  the  classical  writers,  so  as  to 
attract  attention  by  their  novelty,  are  almost  a  commonplace  in  his 
sentences.  Antithesis,  homoioptoton,  homoioteleuton,  parison  have 
so  entered  into  his  style  as  to  shape  and  color  his  very  sentence 
structure,  while  paradox,  oxymoron  and  metathesis  show  at  inter¬ 
vals  the  sparkling  brilliancy  of  wit  which  not  even  the  gravity  of 
his  subjects  could  keep  in  check.  To  paraphrase  one  of  his  own 
comparisons  (which  he  borrowed  in  his  turn  from  Terence)  one 
could  study  the  principal  figures  of  speech  in  his  Letters  as  in  a 
mirror — of  rhetoric. 


Other  Rhetorical  Devices. 

A  few  other  rhetorical  embellishments,  not  exactly  classified  as 
figures,  but  resembling  them  in  some  respects,  remain  to  be  noted. 
The  first  of  these  is  Alliteration ,  known  to  the  ancients  as  homoio- 
prophoron  or  parhomoion.  The  name  alliteration  is  a  renaissance 
contribution  to  rhetorical  terminology.21  It  is  produced  by  the 
recurrence  of  the  same  initial  letter  in  successive  words,  and  as  an 
ornament  due  to  sound,  is  more  appropriate  to  poetry  than  to 
prose.  However  a  moderate  use  of  it  lends  a  certain  piquancy  to 
style,  which  would  quickly  degenerate  into  flippancy  if  not  re¬ 
strained.  Augustine  makes  use  of  it  fairly  frequently  in  the 
Letters  (226  times),  distributing  the  use  of  it  in  this  wise:  two 
similar  sounds,  138 ;  three  similar  sounds,  73 ;  four  or  more  similar 
sounds,  15. 

Examples:  Two  successive  or  nearly  successive  words. 
terror  temporalium  (23,  7). 
pessime  et  perdite  (130,  9). 
supervacanea  sollicitudine  (140,  83). 
ut  ei  vitae  vacares  in  societate  sanctorum  (220,  12). 
ut  nullam  inde  posset  probabilem  reddere  rationem,  deinde  con- 
victus  atque  confessus  (65,  1;  successive  alliteration), 
cognita  crimina  damnasse  dicunt  (43,  12). 
qui  possint  vota  vestra  sacra  sonare  (5). 


21Volkmann,  2,  515. 


265 


Three  successive  words. 

semper  ergo  hanc  a  domino  deo  desideremus  (130,  18). 
sed  pacifica  permotus  pietate  deposuit  (69,  1). 
luculentissime  illorum  litterae  laudaverunt  (138,  14). 

(Note  also  the  internal  recurrence  of  -l-  increasing  the  allit¬ 
eration.  ) 

caritas  a  concupiscentiis  carnalibus  (167,  11). 
pertinacissimus  persecutoribus  perduxerunt  (185,  5). 

(Here  the  whole  syllable  is  repeated.) 

Four  or  more  successive  words. 

consolari  cogitans  copiosam  congregationem  (209,  2). 
sua  sacrilega  sacra  et  simulacra  (102,  20). 
ne  plura  putrescant  dum  putribus  parcitur  (157,  22). 
quod  in  corpore  corruptibili  anima  constituta  terrena  quadam 
contagione  constringitur  (131,  1). 
conclusionibus  quosdam  quasi  calculos  (7,  4). 

Occasionally  Augustine  was  betrayed  into  cacophony  like  the 
following : 

sauciato  et  semivivo  in  via  (98,  6). 
de  ilia  vero  Anna  vidua  vide  (130,  29). 

On  the  whole  however  he  makes  an  artistic  use  of  this  dangerous 
ornament. 

Sententiae,  or  aphoristic  sayings  in  epigrammatic  form,  dropped 
now  and  again  from  Augustine’s  pen  and  gave  a  pleasant  variety 
to  his  discourse.  Eighteen  of  these  were  culled  from  the  Letters, 
of  which  some  by  their  aptness  and  force,  compare  favorably  with 
any  of  the  maxims,  saws  or  proverbs  of  the  sages.  Here  are  a 
few  of  the  best : 

melius  est  enim  minus  egere  quam  plus  habere  (211,  9). 
ibi  enim  est  a  vanitate  remota  laudatio  ubi  etiam  vituperatio  ab 
offensione  secura  est  (112,  2). 
felix  est  necessitas  qui  in  meliora  compellit  (127,  8). 
quam  multa  usitata  calcantur  quae  considerata  stupentur 
(137, 10). 

in  talibus  rebus  tota  ratio  facti  est  potentia  facientis  (137,8). 

The  following  seems  to  carry  an  old  proverb  common  to  north 
Africa : 


266 


facilius  quippe  corniculas  in  Africa  andieris  qnam  in  illis  parti- 
bus  hoc  genus  vocis  (118,  9). 

Cf.  also:  108,  14;  126,  11;  127,  9;  130,  4;  137,  10;  143,  2;  151, 
7;  153,  6;  185,  5;  192,  1;  204,  18. 

Play  on  Words.  In  addition  to  the  instances  of  paronomasia, 
there  are  certain  very  obvious  puns  to  which  the  great  bishop  de¬ 
scended.  Three  of  these  play  on  proper  names  —  a  liberty  we 
should  not  expect  him  to  take.  There  is  one  on  Brother  Protu- 
turus,  who  was  manifestly  doomed  to  be  rallied  on  such  a  cog¬ 
nomen  : 

fratrem  Profuturum  quern  .  .  .  adiutorio  tuo  vere  profuturum 
speramus  (28,  1). 

A  second  rather  aptly  plays  upon  a  son  of  Nectar ius,  a  youth 
named  Paradoxus,  who  seems  to  have  been  studying  philosophy : 

tu  vero,  ne  quaeso  ista  paradoxa  Stoicorum  sectanda  doceas  Para- 
doxum  tuum,  quern  tibi  optamus  vera  pietate  ac  felicitate 
grandescere  (104,  15). 

A  third  is  upon  the  name  of  Lucilla,  who  by  her  intrigues  with  the 
heretics  no  doubt  deserved  even  worse  at  Augustine’s  hands : 

an  quia  Lucillam  Caecilianus  in  Africa  laesit,  lucem  Christi 
orbis  amisit?  (43,  25). 

The  puns  on  the  verbs  iaci  and  capi  have  been  mentioned;  other 
words  so  treated  were: 

intolerabile  est  istam  appellare  tolerantiam  (27,  1). 
esse  sine  te  fortasse  intolerabilius  toleraretur  (27,  7). 

Both  of  these  are  forms  of  paragmenon. 

gratiarum  actionem  non  habemus  veram  dum  veram  non  agnos- 
cimus  gratiam  (217,  7). 

(Here  gratiam  has  its  Christian  sense  of  Grace.) 

Criticising  the  poems  of  Licentius  in  Ep.  26,  4,  Augustine  plays 
first  on  the  word  versus  thus: 

si  versus  tuus  momentis  inordinatis  perversus  esset, 

then  preaches  a  little  sermon  on  the  necessity  of  taking  more  care 
of  one’s  morals  than  of  one’s  quantities,  using  the  terms  incom- 
positis  moribus  .  .  .  incompositis  syllabis.  There  are  10  of  these 


267 


puns  in  the  Letters:  not  after  all  a  great  many  for  a  man  who 
probably  had  a  tendency  that  way. 

Cf.  also  3,  5 ;  27,  3 ;  33,  5 ;  108,  10. 

Dilemma ,  a  form  of  argument,  in  wThich  an  adversary  is  forced 
to  make  a  damaging  admission  on  either  side  of  the  question  in 
dispute,  was  an  extremely  useful  weapon  in  the  hands  of  polemic 
orators.  Augustine  was  not  likely  to  pass  it  by,  battling  as  he  was 
with  every  kind  of  heresy  and  schism.  He  wielded  it  skilfully  and 
not  too  often,  choosing  his  generalizations  carefully,  so  that  retort 
must  have  been  difficult. 

Most  of  the  24  examples  of  dilemma  in  the  Letters  are  long,  but 
the  two  following,  brief  and  effective,  give  an  idea  of  the  sort  of 
pungent  dialectics  it  made  possible : 

si  innocentes  erant,  quare  sic  damnati  sunt?  (i.  e.  the  “tradi- 
tores”)  si  scelerati  quare  sic  recepti  sunt?  si  probaveris 
innocentes,  cur  non  credamus  a  multo  paucioribus  maiori- 
bus  vestris  faiso  crimine  traditionis  innocentes  potuisse 
damnari  ...  si  autem  probaveris  recte  fuisse  damnatos 
quae  restat  defensio  cur  in  eodem  episcopatu  recepti  sint? 
(51,  3). 

aut  certum  est  esse  idolothytum  aut  certum  est  non  esse  aut 
ignoratur,  si  ergo  certum  est  esse  melius  Christiana  vir- 
tute  respuitur;  si  autem  vel  non  esse  scitur  vel  ignoratur 
sine  ullo  conscientiae  scrupulo  in  usurn  necessitatis  adsu- 
mitur  (47,  6). 

The  question  here  is  whether  a  Christian  traveller,  dying  of 
hunger,  may  eat  food  placed  as  an  offering  to  idols  or  to  the  manes. 

Cf.  also:  51,  4;  70,  2;  73,  1;  82,  13,  21;  95,  5,  5;  118,  27,  29; 
120,  17;  137,  6;  144,  3;  148,  3;  155,  3;  164,  19;  204,  8; 
217,  8 ;  232,  2 ;  235,  2 ;  238,  25 ;  242,  3. 

Reductio  ad  Absurdum  is  another  device  of  oratory  in  which  an 
objection  or  an  argument  is  demolished  by  being  exaggerated  to  the 
limits  of  the  ridiculous.  Like  paradox  and  dilemma,  it  vTas  a 
serviceable  weapon  to  a  rhetorician  whose  lance  was  ever  in  readi¬ 
ness  for  tilt  or  tourney;  like  them  it  could  become  a  boomerang 
or  a  two-edged  sword;  but  Augustine  knew  its  strength  as  vrell  as 
its  weakness  and  used  it  temperately:  43  times  in  all  w'as  not 


excessive. 


268 


Examples : 

aut  si  propterea  sunt  paria  quia  utraque  delicta  sunt,  mures  et 
elephanti  pares  erunt  quia  utraque  animalia,  muscae  et 
aquilae  quia  utraque  sunt  volatilia  (104,  14)  (to  prove  that 
all  sins  are  not  equally  grievous). 

at  enim  qui  unam  virtutem  habet  omnes  habet,  et  qui  unam  non 
habet  nullam  habet  (167,  4). 

si  enim  per  se  ipsum  (i.  e.  deus)  f actus  est,  erat  antequam  fieret 
ut  fieri  per  se  posset,  quod  certe  tanto  absurdius  dicitur 
quanto  vanius  cogitatur  (242,  2). 

Cf.  also:  47,  4,  5,  5;  49,  3;  50;  51,  5,  12;  76,  2;  79;  87,  6; 
89,  5;  92,  3,  5;  93,  12,  21,  26,  27,  42;  148,  11,  17;  102,  23, 
26;  105,  12;  108,  13;  120,  19;  138,  5;  141,  12;  147,  45; 

•  148,  11,  17;  164,  11,  13;  173 A;  187,  25;  194,  42;  199,  19; 

205,  4,  8;  238,  20,  21,  23;  242,  3,  3. 

The  limited  scope  of  the  Letters  does  not  give  opportunity  for  the 
display  of  many  of  the  resources  of  dialectic,  but  from  those  he 
was  able  to  use,  we  may  form  an  idea  of  the  powerful  opponent 
Augustine  was  in  his  continual  conflicts  in  defence  of  truth  and 
orthodoxy. 

TABLE  OF  FIGURAE  VERBOEUM 


Anaphora 

271 

Paronomasia 

239 

Conversio 

177 

Homoioptoton 

584 

Complexio 

22 

Homoioteleuton 

1124 

Anadiplosis 

9 

Isocolon 

146 

Kuklos 

10 

Parison 

237 

Geminatio 

37 

Comparison 

167 

Polyptoton 

182 

Oxymoron 

29 

Paragmenon 

65 

Paradox 

32 

Congeries 

152 

Metathesis 

54 

Climax 

21 

Antithesis 

616 

Asyndeton 

108 

Chiasmus 

96 

Zeugma 

22 

Hyperbaton 

3475 

I 


CONCLUSION 


Of  the  elements  which  enter  most  largely  into  the  formation  of 
Augustine’s  style  as  seen  in  the  Letters,  three  may  be  signalized  as 
comprehending  all  the  others :  he  was  an  African,  he  was  a  rhetori¬ 
cian  and  he  was  an  ecclesiastic.  Each  of  these  influences  contrib¬ 
uted  something  quite  definite.  Acting  on  a  brilliant  imagination 
and  a  powerful  intellect,  held  in  check  by  a  carefully-developed 
literary  taste,  they  produced  a  complex,  many-sided  whole,  equally 
removed  from  the  untrammeled  innovations  of  Tertullian  and  the 
cautious  classicism  of  Lactantius. 

The  African  element  with  its  three  tendencies  toward  archaism, 
colloquialism  and  neologism  shows  itself  in  the  Letters  in  the  last 
two  of  these  especially.  Archaisms  are  comparatively  rare,  even 
in  the  terminations  which  are  regularly  ante-classical,  such  as 
nouns  in  -tudo,  verbals  in  -io,  compounds  in  sub-,  adverbs  in  -im 
etc.  Of  nouns  the  following  found  in  the  Letters  are  ante-classical 
forms  which  disappeared  from  classical  Latin,  but  were  revived 
in  the  post-classical  period :  senecta,  cautela,  valentia,  fallacia,  acri- 
monia,  parsimonia,  deliramentum,  disparilitas,  puerilitas,  cantatio, 
dormitio,  factor,  pransor,  precator,  paenitudo,  contractus,  prima- 
tus,  litigium,  putor.  Of  adjectives  there  are  only  five :  vagabundus, 
morticinus,  morbosus,  congruus,  decrepitus ;  of  verbs  five :  enodare, 
eradicare,  murmurare,  sublimare,  cordatus;  of  adverbs  six:  adfa- 
tim,  alternatim,  serio,  sempiterne,  volupe,  germanitus;  of  diminu¬ 
tives  seven :  apicula,  facula,  nigellus,  pauculus,  pauxillum,  tantillum, 
tardiusculus ;  of  compounds  six :  conduplicare,  percupere,  versi- 
pellis,  mendaciloquus,  multiloquium,  vaniloquus;  of  foreign  words 
one :  symbolum ;  of  comparatives,  two :  munitius,  prolixins ;  of 
superlatives  two:  acceptissimus,  mendacissimus. 

Compared  with  the  large  number  of  post-classical  and  late  words, 
archaisms  may  be  seen  to  form  an  insignificant  part  of  the  vocabu¬ 
lary  of  the  Letters. 

The  colloquial  element  is  distinctly  more  important,  not  that 
many  special  words  can  be  pointed  out  as  being  exclusively  collo¬ 
quial,  but  that  certain  suffixes  and  the  freedom  with  which  they 
were  used  are  now  recognized  as  characteristic  of  the  sermo  plebeius. 
Of  individual  words  or  expressions,  we  have  a  few  interesting 

269 


270 


specimens  in  the  Letters:  bueca  and  buda  are  two  nouns  foreign 
to  the  literary  idiom,  while  in  five  instances  Augustine  explains 
that  the  expression  he  is  about  to  use  is  colloquial : 

quos  vulgo  moriones  vocant  (166,  17). 

quam  vulgo  quartam  fericm  vocant  (36,  30). 

vulgo  dicitur:  crevit  caput  (33). 

vulgares  dicunt:  malus  choraula  bonus  symphoniacus  est  (60,  1) 
(evidently  a  proverb). 

vel  iam  vulgo  usitato  vocabulo  paganos  appellare  consuevimus 
(184A,  5). 

The  colloquial  terminations  found  in  the  Letters  are :  nouns  in 
-ntia,  -io,  -tura,  -sura,  -monia,  -edo,  -ities,  -trix,  -arium,  -bulum, 
-mentum;  adjectives  in:  -aneus,  -arius,  -bundus,  -bilis,  -icius,  -ivus, 
-osus,  -torius,  -lentus ;  verbs  in :  -escere,  for  -ascere,  in  -ficare,  fre- 
quentatives ;  adverbs  in :  -biliter ;  diminutives  of  all  classes ;  com¬ 
pounds  with  con-,  in-,  per-,  bi-prepositional  compounds,  non-prepo- 
sitional  compounds.  Certain  other  formations  which  are  recog¬ 
nized  as  plebeian  are  not  represented  in  the  vocabulary  of  the  Let¬ 
ters  ;  these  are  nouns  in  -etum,  -go ;  verbs  from  nouns  in  -do,  -go ; 
adverbs  in  -ositer,  compounds  with  sub. 

A  general  plebeian  tendency  is  the  abundance  of  abstract  nouns, 
although  in  Augustine  this  is  also  attributable  to  the  fact  of  his 
being  a  Christian  theologian.  Another  plebeian  quality  of  his  Latin 
in  the  Letters  is  the  choice  of  long,  sonorous  words,  often  joined 
in  pairs  or  made  to  rhyme. 

A  third  characteristic  of  African  Latinity :  an  unrestricted  free¬ 
dom  of  derivation,  is  even  more  marked  in  the  Letters  than  the 
archaic  and  colloquial  elements.  This  freedom  gave  the  Latin  of  the 
post-classical  period  a  positive  advantage  over  classical  Latin,  which 
was  obliged  to  resort  to  circumlocutions,  more  or  less  clumsy,  to 
express  its  abstract  ideas.  In  this  respect  Augustine  was  not  con¬ 
tent  merely  to  use  the  neologisms  of  his  predecessors  in  the  African 
school,  he  added  a  goodly  number  of  his  own.  There  are  in  the 
Letters  78  a7ra$  Aey 6 [xeva  and  48  words  used  by  Augustine  alone, 
but  more  than  once.  Of  these  contributions  to  the  language,  the 
majority  are  found  in  the  groups  of  nouns  in  -io  and  -trix,  adverbs 
in  -ter  and  superlatives. 

The  tendencies  of  Africanism  are  however  less  emphatically 
marked  in  Augustine  than  in  his  predecessors.  It  was  as  if,  having 


271 


given  rise  to  a  Christian  Latin  literature,  these  tendencies  ceased 
to  be  African;  circulating  through  the  whole  Latin  world,  ming¬ 
ling  with  other  provincial  influences,  they  lost  their  local  character 
and  are  to  be  recognized  chiefly,  no  longer  as  the  wdiole,  but  as 
parts  of  the  whole  of  what  we  call  an  author’s  Latinity.  Moreover 
the  previously  rigorous  attitude  of  disapproval  of  pagan  literature 
with  all  its  apparatus  of  vanities,  which  was  the  attitude  of  earlier 
Christian  writers  and  preachers,  had  quite  perceptibly  altered  by 
the  fourth  century.  Christianity  was  then  definitely  and  firmly 
established  as  the  state  religion  and  had  no  longer  the  same  reason 
for  anathematising  the  pagan  classics,  viz.,  that  they  had  been 
made  an  instrument  of  propagation  and  defense  of  heathen  wor¬ 
ship.  Consequently  a  sort  of  classical  revival  had  come  about,  due 
partly  to  the  political  changes  in  the  empire,  but  even  more  per¬ 
haps  to  the  fact  that  the  intellectual  class,  the  last  to  submit,  had 
become  Christian  and  desired  earnestly  to  devote  the  resources  of 
their  learning  to  the  services  of  the  new  religion.  This  attitude, 
first  visible  in  Minucius  Felix,  was  consciously  chosen  as  their  own 
•by  Jerome  and  Augustine,  with  occasional  misgivings,  it  is  true, 
which  they  refuted  by  analogies  drawn  from  the  Bible.  Of  the 
two,  Jerome  showed  more  of  the  classical,  while  Augustine  com¬ 
bined  the  two  idioms  in  the  proportion  which  was  later  to  be  ac¬ 
cepted  by  scholasticism  as  the  mould  and  form  of  the  Christian 
philosophical  and  theological  vocabulary. 

In  his  vocabulary,  in  spite  of  the  seemingly  large  number  of 
exceptions,  Augustine  is  decidedly  classical  in  the  Letters.  In 
nearly  every  category  of  words  studied,  the  classical  forms  exceeded 
the  post-classical  or  late  words,  which  are  noted  precisely  because 
they  are  exceptions.  He  is  not  classical  in  the  way  in  which  he 
uses  his  words,  in  his  pleonasms  and  repetitions,  in  his  unnecessary 
abundance  of  modifiers,  especially  adverbs,  in  his  general  fluency 
and  redundancy.  These  traits  accord  well  with  the  semi-tropical 
nature  of  his  Punic  fatherland,  flooded  with  brilliant  sunshine; 
they  reflect  also  the  taste  of  the  time  for  ostentation  in  dress 
and  adornment,  as  well  as  for  ingenuity  and  display  in  art  and 
literature. 

The  ecclesiastical  element  is  chiefly  visible  in  the  Letters  in  the 
number  of  Greek  words  and  in  the  semantic  changes  undergone 
by  many  terms  which  were  adapted  to  the  uses  of  Christian  apolo¬ 
getics.  The  number  of  Greek  words  which  form  a  seemingly 


272 


inseparable  part  of  the  Christian  Latinist’s  vocabulary  is  not  really 
surprising — on  the  contrary,  when  one  considers  the  history  of 
early  Christian  literature,  the  marvel  is  that  there  are  not  more. 
Christian  Latin  Literature  did  not  make  its  appearance  until  the 
end  of  the  second  century  A.  D.  (cf.  Intro,  p.  1),  which  means 
that  for  two  centuries,  Creek  was  the  only  language  used  by  apolo¬ 
gists  and  commentators.  This  was  inevitable  at  first,  as  the  early 
converts  were  either  Jews  of  the  Dispersion  whose  language  was 
Creek,  or  citizens  of  the  Greek  towns  of  Asia  Minor.  But  Greek 
continued  to  be  used,  even  when  the  Roman  converts  began  to  enter 
the  fold,  because  it  was  still  the  language  of  the  Mediterranean 
wTorld,  the  language  of  commerce  and  of  diplomacy,  of  science  and 
of  philosophy.  Captive  Greece  had  indeed  taken  captive  her  con¬ 
queror  rude,  even  more  in  the  days  of  the  early  empire  when  Rome 
wras  both  urbs  and  orbs,  than  in  the  days  of  that  Cato  who,  in 
Livy’s  words,  “  feared  the  more  that  these  things  may  prove  our 
conquerors  not  we  theirs.”1 

Emperors  and  litterateurs  vied  with  each  other  in  showing  their 
mastery  of  the  tongue  of  Homer  and  Aristotle;  there  was  even 
some  danger  that  Latin  might  cease  outright  to  be  used  as  a  lite¬ 
rary  medium.  Perhaps  it  is  not  too  much  to  say  that  without 
the  infusion  of  new  life  given  to  Latin  by  the  Christian  writers 
this  process  might  very  well  have  gone  forward  unchecked.  In 
pagan  hands  Latin  literature  had  lost  touch  with  reality,  and 
under  the  teachings  of  the  sophists  was  becoming  a  means,  not  of 
expressing  thought,  but  of  displaying  rhetorical  skill.  The  Chris¬ 
tian  writers  restored  the  true  relationship,  making  the  means  of 
expression  subsidiary  to  the  ideas  expressed.  It  was  almost  as  tre¬ 
mendous  an  undertaking  to  mould  pagan  Latin  to  the  uses  of 
Christian  thought  as  wras  that  task  of  Ennius  forcing  an  accentual 
tongue  to  the  rhythm  of  the  Greek  hexameter,  and  at  the  same 
time  creating  a  non-existent  poetical  diction.  In  each  case  it  was 
a  work  beset  with  uncertainties,  but  in  both  cases  the  uncertainties 
were  overcome.  Tertullian,  founder  of  Christian  Latin  literature, 
attacked  this  task  as  boldly  as  he  did  that  of  combating  pagans 
and  heretics;  hesitating  at  first  between  Greek  and  Latin,  even 
making  the  first  draft  of  some  of  his  works  in  Greek,  he  neverthe¬ 
less  definitely  chose  Latin  as  his  medium  and  thereby  hastened 
the  decline  of  Greek  predominance  in  the  west.  This  decline  was 


1  Ab  Urbe  Condita  30,  4. 


273 


consummated  in  the  4th  century  by  Jerome  and  Rufinus,  who 
made  accessible  to  the  Latin  world  all  the  best  products  of  Greek 
Christian  thought. 

But  this  start  of  nearly  two  centuries,  which  Greek  had  over 
Latin  in  the  field  of  Christian  thought,  was  always  a  handicap  to 
the  Christian  Latin  writers.  Certain  terms  and  expressions  had 
become  so  strongly  attached  to  certain  ideas,  that  there  seemed  to 
be  no  other  words  to  replace  them ;  words  like :  ecclesia,  diaconus, 

apostasia,  apostolus,  angelus,  baptisma,  episcopus,  evangelium, 

* 

haeresis,  idolatria,  martyr,  propheta,  schisma  were  either  incapable 
of  translation  into  Latin  or  would  not  have  conveyed  the  same 
ideas  if  they  had  been  translated.  Moreover  the  early  Christians 
clung  to  the  traditional  with  an  insistence  not  to  be  moved  by  any 
appeals  to  the  merely  literary.  An  amusing  instance  of  this  occurs 
in  one  of  Augustine’s  Letters,  in  which  he  tells  Jerome,  then  un¬ 
dertaking  his  translation  of  the  Scriptures,  how  a  congregation 
refused  to  listen  to  a  new  version  of  Jonas  (Jerome’s  own)  and 
announced  to  their  bishop  that  unless  they  could  have  the  old  ver¬ 
sion,  which  they  had  so  often  read  and  sung,  they  would  not 
attend  his  church  any  more.  As  a  result  the  bishop  was  obliged 
either  to  restore  the  old  version  or  to  remain  without  a  congrega¬ 
tion.2  This  affection  for  the  old  and  established  operated  power¬ 
fully  in  fixing  the  ecclesiastical  vocabulary  and  in  enshrining 
therein  the  words  which  the  earliest  Christians  had  used. 

In  spite  however  of  this  admixture  of  Greek  words,  the  vocabu¬ 
lary  of  the  Christian  Latin  writers  was  Latin,  not  Greek,  and  it 
was  Latin  at  a  period  of  transition.  Consequently  many  words 
were  undergoing  a  change  of  meaning,  a  process  which  was  un¬ 
doubtedly  quickened  by  the  influence  of  Christianity.  Two  sorts 
of  change  are  observable  in  this  connection,  one  in  which  the  ex¬ 
ternal  meaning  of  the  word  remains  the  same,  while  the  concept 
for  which  it  originally  stood  has  changed.  Such  were  the  words 
of  general  religious  significance,  e.  g.  deus,  divinus,  sacrificium, 
common  to  both  pagan  and  Christian  religions  but  applied  differ¬ 
ently  in  each.  The  other  sort  of  change  involves  a  complete  de¬ 
parture  of  the  word  from  its  former  meaning,  under  one  or  other 
of  the  various  influences  which  cause  such  variations  in  language. 
These  are  generalization,  specialization,  change  from  subjective  to 
objective  or  vice  versa,  degeneration,  euphemism,  exaggeration, 


2  Ep.  71,  5. 
18w 


274 


interchange  of  abstract  and  concrete,  of  figurative  and  literal,  of 
material  and  moral  or  spiritual.  These  may  all  be  reduced  to  the 
two  processes  of  extension  and  restriction  of  meaning. 

In  general,  in  the  Letters,  Augustine  takes  his  vocabulary  as  he 
finds  it,  giving  his  words  the  meaning  current  at  the  time.  Once 
in  awhile  he  uses  the  same  word  in  its  older,  classical  meaning  as 
well  as  in  the  later  one,  e.  g.  aedificatio  may  mean  either  building 
or  edification.  In  a  few  cases  he  gives  a  new  meaning  to  a  word 
himself,  which  either  remains  peculiar  to  him,  or  is  adopted  by  his 
successors,  e.  g.  abscessus  =  death,  sacramentum  =  symbol,  su- 
sceptio  —  Incarnation,  collatio  =  Church-council,  condiscipulus  = 
fellow-priest,  reconciliare  =  to  relieve  from  ecclesiastical  censure. 

Other  changes  of  meaning  found  in  the  Letters  occur  in  groups 
of  words,  which  came  to  be  consecrated  expressions,  e.  g.  aposto- 
lica  sedes,  the  Holy  See,  libri  sancti,  the  Holy  Scriptures,  regnum 
caelorum,  heaven;  saecula  saeculorum,  forever,  etc.  Augustine 
also  reflects  the  tendencies  of  his  time  in  the  confusion  of  meaning 
evident  in  his  use  of  certain  pronouns,  particles  and  prepositions. 

The  influence  of  rhetoric  on  the  style  off  the  Letters  is  chiefly 
seen  in  Augustine’s  use  of  tropes  and  figures.  He  had  been  trained 
in  the  schools  of  the  neo-sophistic  and  might,  had  he  not  been  a 
Christian,  have  fallen  into  the  clever  futilities  and  elegant  dilet¬ 
tantism  of  the  pagan  rhetors.  That  he  should  manifest  evident 
traces  of  their  methods  and  mannerisms  is  only  to  be  expected, 
when  we  recall  how  deeply  the  whole  of  contemporary  pagan  litera¬ 
ture  was  steeped  in  the  puerilities  of  the  new  Sophism:  opulence 
of  ornamentation,  fantastic  imagery,  bizarre  comparisons,  dialectic 
hair-splitting,  far-fetched  ingenuities  of  description. 

Augustine’s  own  good  taste,  no  doubt,  preserved  him  from  some 
of  these  excesses,  but  a  stronger  counterpoise  was  found  in  the 
influence  of  the  Holy  Scriptures  and  in  the  passionate  earnestness 
awakened  in  him  at  the  time  of  his  conversion,  by  the  realization 
of  the  true  relations  of  man  and  God,  of  the  nature  of  the  soul  and 
its  destiny.  These  influences  did  not  obliterate  his  sophistic  ten¬ 
dencies — nothing  could  do  that — but  they  modified  them  strongly. 
This  is  especially  perceptible  in  his  use  of  metaphor.  Certain 
classes  of  images  have  been  recognized  as  definitely  sophistic,  these 
are  the  arena,  the  sea,  military  science,  the  theatre,  the  race¬ 
course.3  Augustine  avoids  some  of  these  altogether  in  the  Letters, 


3  Campbell,  109. 


275 


and  uses  the  others  in  a  non-sophistic  way.  On  the  other  hand, 
the  imagery  of  Scripture  forms  an  impressive  proportion  of  his 
metaphors,  which  are  occasionally  used  in  a  sophistic  way,  that  is, 
by  presenting  one  idea  under  a  succession  of  images.  His  favorite 
series  is  that  of  wheat  and  chaff,  grain  and  cockle,  good  and  bad 
fish,  sheep  and  goats,  vessels  of  wrath  and  vessels  of  election.  The 
sophistic  influence  is  not  especially  predominant  in  the  metaphors 
of  the  Letters,  nor  indeed  in  any  of  the  other  tropes,  which  occur 
but  seldom. 

It  is  in  his  use  of  figures  that  Augustine’s  rhetorical  tend¬ 
encies  may  be  most  conspicuously  traced.  Of  the  figurae  sententi- 
arum,  figures  of  rhetoric,  he  prefers  those  whose  effect  is  rather 
to  arouse  the  emotions  than  to  appeal  to  the  intellect.  Thus  he 
almost  overdoes  the  rhetorical  question  and  exclamation,  but  this 
may  have  been  because  he  knew  the  sort  of  audience  he  had  to 
reach.  He  generally  selects  his  figures  of  rhetoric  carefully,  not 
allowing  their  effect  to  become  stale  through  custom. 

In  the  matter  of  figures  of  speech,  however,  there  is  a  far  differ¬ 
ent  criticism  to  be  made  of  Augustine’s  Letters.  Here  the  sophistic 
influence  ranges  almost  unchecked,  as  if  after  restraining  himself 
in  one  direction,  the  writer  was  unconsciously  making  compensa¬ 
tion  in  another.  The  so-called  Gorgianic  figures :  antithesis,  pari- 
son,  paramoion,  isocolon  are  of  the  very  essence  of  his  style.  Sym¬ 
metry  of  phrase  had  replaced  the  periodic  structure  of  the  classical 
writers  almost  entirely,  a  symmetry  which  had  become  so  artificial 
that  it  was  a  sort  of  formula  of  construction :  subject  balanced  against 
subject,  predicate  against  predicate,  modifier  against  modifier. 
This  makes  often  for  redundancy  and  unnecessary  qualifying 
terms,  just  as  the  desire  to  establish  a  contrast  leads  him  to  place 
in  antithesis  words  or  ideas  that  are  not  really  antithetical. 

Added  to  these  are  the  figures  of  sound:  anaphora,  conversio, 
paronomasia,  homoioteleuton,  which  give  a  strange  rhyming  effect, 
such  as  had  been  sedulously  avoided  in  classical  times.  These  are 
perhaps  part  of  the  natural  music  of  the  Latin  tongue,  of  which 
we  discover  fragmentary  strains  in  the  scant  relics  of  pre-Hellenic 
Latin,  but  which  was  ruthlessly  banished  wrhen  the  Greek  hexa¬ 
meter  became  the  model  for  Latin  poetry  and  the  period  for  Latin 
prose.  The  teachings  of  the  neo-sophistic  found  Latin  an  instru¬ 
ment  which  needed  very  little  manipulation  to  fit  it  for  the  rhythms 
to  which  it  was  so  much  addicted,  and  this  facility  was  bound  to 
be  abused  by  the  undiscriminating. 


276 


Augustine  undoubtedly  failed  to  discriminate  in  his  use  of  paro¬ 
nomasia,  a  rather  pretty  figure,  giving  pleasure  by  its  unexpected 
cleverness,  but  hardly  appropriate  to  a  serious  style.  It  is  apt  to 
become  a  mere  trick  of  punning,  more  likely  to  annoy  the  reader 
than  to  amuse  him  unless  it  comes  upon  him  as  a  surprise.  This 
it  seldom  does  in  the  Letters,  after  the  first  few  times — given  a 
word  like  referre  in  the  first  clause,  one  half-unconsciously  looks 
for  praeferre  or  inferre  or  deferre  or  perferre  in  the  second,  feeling 
aggravated  if  it  does  appear  and  frustrated  if  it  does  not. 

Metathesis  is  another  figure  of  the  same  sort — an  ingenious  de¬ 
vice,  aptly  described  by  the  French  expression  jeu  d’esprit,  effective 
in  proportion  to  its  rarity,  never  particularly  dignified.  Its  fre¬ 
quency  shows  how  inveterate  the  sophistic  habits  were  and  how 
difficult  it  was  for  a  man  whose  style  had  been  shaped  by  them  to 
express  himself  without  them.  It  is  not  that  any  of  these  figures 
are  forced  or  labored,  on  the  contrary,  the  very  ease  with  which 
they  slip  out  shows  the  hold  they  had  on  the  writer’s  mental 
processes. 

Figures  of  repetition :  anaphora,  conversio  (also  figures  of  sound), 
eomplexio,  paragmenon,  geminatio,  anadiplosis,  kuklos,  climax  are 
also  strong  evidence  of  the  influence  on  Augustine’s  style  of  his 
rhetorical  habits.  These  figures  which  give  both  amplitude  and 
animation  must  have  been  especially  congenial  to  his  naturally 
ardent  temperament.  It  is  this  which  redeems  them  from  the 
artificiality  they  might  otherwise  betray,  for  in  these  Augustine 
gives  an  impression  of  earnestness  and  sincerity  quite  at  variance 
with  the  sophistic  unreality  of  the  figures  of  sound. 

Finally  there  are  the  argumentative  figures,  especially  adapted 
to  the  court-room  or  the  special  pleader.  These  are  correctio, 
dubitatio,  anticipate,  praeteritio,  prosopopoeia — weapons  all  of 
them,  not  ornaments,  handled  as  such  by  Augustine  with  irre¬ 
proachable  skill,  a  powerful  aid  to  him  in  his  ceaseless  war  on 
heresy  and  schism. 

The  style  of  the  Letters  is  by  no  means  uniform.  It  seems  to 
vary  according  to  the  subject  treated  and  the  person  addressed. 
Letters  of  a  polemical  nature  are  usually  highly  rhetorical,  elabo¬ 
rately  figured,  intricately  symmetrical.  So  also  are  those  in  which 
a  difficult  doctrine  is  set  forth,  as  if  the  profundity  of  the  subject 
called  for  a  complexity  of  treatment.  Some  of  these  letters  sound 
remarkably  like  sermons  (e.  g.  Ep.  130,  151).  Purely  explanatory 


277 


letters,  on  the  other  hand,  are  usually  simple  and  straightforward 
in  style  as  are  those  addressed  to  superiors  (e.  g.  Ep.  102,  147). 
It  cannot  be  said  that  there  is  any  perceptible  difference  between 
earlier  and  later  letters,  any  development  of  style,  or  change  of 
form.  Both  early  and  late  letters  show  the  same  characteristics 
in  vocabulary  and  rhetoric.  Evidently  by  the  time  his  corre¬ 
spondence  began,  Augustine’s  mental  habits  had  become  settled 
and  were  subject  to  no  further  literary  influences. 

In  a  comparison  which  he  makes  between  Jerome  and  Augustine, 
Villemain4  condemns  the  latter’s  Latin  as  possessing  “  all  the 
defects  of  a  language  spoiled  by  affectation  and  barbarism.”  This 
is  most  emphatically  not  true  of  the  Letters.  In  vocabulary,  as 
we  have  seen,  Augustine  was  quite  conservatively  classical ;  in  two 
respects  at  least — the  use  of  diminutives  and  of  Greek  words — 
he  is  more  classical  than  Jerome,  who  is  praised  in  the  same  pas¬ 
sage  as  retaining  to  a  large  extent  the  purity  of  the  language  which 
he  had  spoken  at  Rome  in  his  youth.  Judged  by  the  few  letters 
of  his  which  are  included  in  Augustine’s  correspondence,  Jerome 
is  more  classical  in  his  sentence  structure,  which  merely  shows 
that  he  was  not  so  deeply  imbued  with  the  prevailing  rhetoric  as 
Augustine  was. 

Augustine’s  Latinity  as  revealed  in  the  Letters,  is  a  most  inter¬ 
esting  product  of  his  time,  showing  clearly  all  the  forces  which 
were  acting  on  the  language  at  that  period  of  its  development: 
archaism,  colloquialism,  freedom  of  derivation,  influx  of  foreign 
words,  reaction  to  classicism,  sophistic  rhetoric.  It  might  be  aptly 
compared  to  a  mosaic,  not  one  of  the  gaudy,  brilliant-colored  mosa¬ 
ics  of  bewildering  design  beloved  of  decorators  under  the  later 
empire,  but  a  cool  flowing  arabesque,  such  as  might  be  found  in 
houses  of  wealth  during  the  better  period  of  Roman  art,  where 
against  a  well-chosen,  inconspicuous  background,  stands  forth  a 
bold  but  graceful  pattern,  proclaiming  at  once  the  good  taste  of 
the  designer  and  the  artistic  sensibilities  of  those  for  whom  it  was 
created. 


*  Ibid.  350. 


* 

■ 

■ 


• 

• 

r 

* 

% 

*. 

GENERAL  INDEX. 


(This  is  an  index  of  subjects  only. 

order  in  their  several  sections.) 

Adjectives 

in  -alis  51;  -anus,  -aneus  52; 
-aris  53;  -arius  54;  -ax  54; 
-bundus  55  -enus,  -inus  56 ; 
-eus,  -ius  56 ;  -icus,  -icius  57 ; 
-ilis,  -bills  58  ff.;  -ivus  61; 
-lentus  62;  -orius  62;  -osus  63; 
-us  64. 
participial  75. 

Adverbs  in  -e  84  ff.;  -fariam  77; 
-ius  77;  -o  77;  -ter  78  ff. 
miscellaneous  86. 

Africitas  5  ff,  38,  43,  49,  63,  66,  69, 
71,  73,  270. 

Allegory  214,  216. 

Alliteration  264  ff. 

Ambrose,  St.,  14,  27. 

Anadiplosis  235. 

Anaphora  227  ff. 

Antithesis  257  ff. 

Archaism  9,  74,  77,  269. 

Arnobius  5,  8,  27,  39. 

Asyndeton  244. 

Augustine,  St. 

education  10  ff.,  Letters  15  ff., 
rhetorician  14,  27,  56;  teacher 
13  ff. 

Antonomasia  213. 

Change  of  meaning 

adjectives  165  ft'.,  complete  143  ff., 
groups  179  ff.,  kinds  of  140  ff., 
274,  nouns  145  ff.,  partial  143 
ff.,  prepositions  176,  pronouns 
175,  verbs  167  ff.,  273  f. 

Chiasmus  263. 

Climax  242. 

Commutatio  261  ff. 

Comparison  254  ff. 

Complexio  234  ff. 

Compounds  92  If . 

Compounds  bi-prepositional  99  f. 

Compounds  non-prepositional  100  ff. 

Compounds  prepositional  93  ff. 
with  ad  93;  circum  93;  con  93  ff., 
contra  95;  di  95;  ex  95;  in  96; 
inter  97 ob  97 ;  per  97 ;  prae 
97,  98;  re  98;  se  98,  99;  sub 
99;  super  99;  trans  99. 

Congeries  240  ff. 

Conversio  232  ff. 

Correctio  218  ff. 

Cyprian,  St.,  5,  8,  27,  39. 


Words  will  be  found  in  alphabetical 


Dilemma  267. 

Diminutives  86  ff. 

Diminutives 
adjectives  90. 

adjectives  in  the  comparative  90. 
adverbs  91. 
nouns  8S  f. 

Epitheton  213  f. 

Exclamatio  219  f. 

Figures,  kinds  of,  189  f.,  275  f. 
Figures,  Gorgianic,  186. 

Figurae  verborum  226. 

per  adiectionem  190,  227  ff. 
per  detractionem  190,  244. 
per  similitudinem  190,  244. 

Forms,  parallel,  184. 

Geminatio  236. 

Greek  words 

adjectives  119  ff . 
nouns  108  ff. 

Hebrew  words  122  f. 

Homoioteleuton  249  ff. 

Homoioptoton  24S. 

Hybrids  103  ff. 

Hyperbaton  262. 

Hyperbole  216. 

Inflection 

adjectives,  comparative,  133  ff. 

superlative,  136  ff. 

nouns  126  ff. 

pronouns  132. 

verbs  130  ff. 

Interrogatio  220,  221. 

Irony  216. 

Isocolon  253. 

Jerome,  St.,  17,  27,  31  (note),  62, 
74,  277. 

Kuklos  235. 

L  act  ant  ius  5,  8  f. 

Latinity,  ecclesiastical,  271  ff. 
Literature,  Christian,  4. 

Litotes  221,  222. 

Metaphor,  definition,  190. 

drawn  from  age,  195,  agriculture 
192,  animals  195,  arena  196, 
architecture  197,  body  197, 
clothing  198,  eating  198,  fire 
199,  sheepfold  199,  government 
199,  medical  science  200,  mili¬ 
tary  tactics  200.  miscellaneous 
203,  nature  201,  senses  201, 
slavery  201,  space,  202,  travel 
202. 


279 


280 


Metaphors,  mixed,  204,  scriptural 
'206  ff. 

Metathesis  261  ff. 

Metonymy  212  f. 

Minucius  Felix  5  ff. 

Neologisms  19,  21,  43,  51,  61,  66, 
74,  76,  84,  270. 

Neo-Sophistic 

characteristics  of  188. 
figures  of  226,  275. 
in  Latin  literature  187. 
rise  of  186,  187. 

Nouns 

in  -a  19  f . ;  ^acia  25;  -arius,  -ari- 
um  20  f . ;  -atus  21  f.;  -bulum, 
-culum,  -crum  22,  -edo  22;  -ia, 
-ntia  23  ff.;  -ies  26  f . ;  -io  27  ff. ; 
-men  38;  -mentum  38  f. ;  mis¬ 
cellaneous  forms  50  f. ;  -monia, 
-monium  25  f . ;  -orium  39 ;  -tas 
39  ff . ;  -tor,  -sor  43  ff . ;  -trix 
47  f.;  -tudo  48;  -tura,  -sura 
49 ;  -tus,  -sus  49  f. 

Oxymoron  260. 

Paradox  260. 

Paramoion  253. 

Pari  son  253. 

Paronomasia  245  ff. 

Play  on  words  266. 

Poly pto ton  237. 

Polysyndeton  243  ff. 

Praesumptio  222. 

Praetermissio  223. 


Prosopopoeia  223  f. 

Punic  words  123  ff. 

Reductio  ad  absurdum  267. 
Rhetoricians  11. 

Scriptures 

Latin  translations  of  4,  5,  57. 
Sententiae  265. 

Sermo  plebeius  9,  10,  20,  23,  26,  38, 
39,  48,  54,  58,  71,  77,  78,  270. 
Synecdoche  212. 

Synonimia  240. 

Tables 

anaphora  232. 
antithesis  263. 
conversio  234. 
figurae  verborum  268. 
geminatio  237. 
homo  i  otel  eut  on  252. 
metaphor  205,  211. 
paronomasia  248. 
tropes  217. 

Tertullian  5,  7,  18,  27,  31  (note), 
39,  62. 

Titles  182  ff. 

Verbs 

denominative  from  adjectives  68 
ff.,  adverbs  70,  diminutives  70, 
nouns  67  f.,  superlatives  71. 
in  -escere  71  ff.,  -ficare  73  f. 
frequentative  74  f. 
peculiar  forms  75. 

Zeugma  244. 


VITA. 


Elsie  Marie  Parsons  was  born  at  Philadelphia,  Pennsylvania, 
November  18,  1881.  She  received  her  elementary  and  high  school 
education  in  the  Academy  of  the  Sisters  of  Notre  Dame  of  Namur 
at  Philadelphia.  In  1904  she  received  the  A.  B.  degree  from 
Trinity  College,  Washington,  D.  C.  In  1911  she  received  the  A.  M. 
degree  from  the  same  institution.  In  1904  she  entered  the  novi¬ 
tiate  of  the  Sisters  of  Notre  Dame  of  Namur  at  Namur,  Belgium, 
and  was  given  in  religion  the  name  of  Sister  Wilfrid.  In  1909  she 
was  appointed  to  teach  Latin  at  Trinity  College  and  has  since  con¬ 
tinued  to  do  so.  In  preparation  for  the  Ph.  D.  degree  she  has  done 
a  large  part  of  her  work  in  Latin,  Greek  and  Sanskrit  Languages 
and  Literatures  under  Professor  Roy  J.  Deferrari,  Ph.  D.,  of  the 
Catholic  University. 


t 


Date  Due 


' 


<. ,  ■  ■  ■  ... 

.  •  '  ••  •' 
.  -  *  ‘.y,  ■  ,  v 


st  ^  **• 

>y 


.  j 

"  -  *  j 


-  - 


.  i 


.  J.  -  ,f 


